14. Khandhaniddeso14. 蕴分别

246 段 · CSCD 巴利原典

Paññākathā慧论

§421

Idāni yasmā evaṃ abhiññāvasena adhigatānisaṃsāya thiratarāya samādhibhāvanāya samannāgatena bhikkhunā nti ettha cittasīsena niddiṭṭho sabbākārena bhāvito hoti.

现在,因为「如此,具有以证智获得利益、具有更坚固的定修习的比库」,在此以心为首而说明的[定]已以一切行相修习完成。

Tadanantarā pana paññā bhāvetabbā. Sā ca atisaṅkhepadesitattā viññātumpi tāva na sukarā, pageva bhāvetuṃ. Tasmā tassā vitthāraṃ bhāvanānayañca dassetuṃ idaṃ pañhākammaṃ hoti.

紧接着应当修习慧。而且,由于[慧]以极简略的方式教导,甚至要了知尚且不容易,何况修习。因此,为了显示其详细说明与修习方法,有此问业。

Kā paññā, kenaṭṭhena paññā, kānassā lakkhaṇarasapaccupaṭṭhānapadaṭṭhānāni, katividhā paññā, kathaṃ bhāvetabbā, paññābhāvanāya ko ānisaṃsoti?

什么是慧?以何义为慧?其相、味、现起、足处是什么?慧有几种?如何应修习?慧修习有何利益?

§422

Tatridaṃ vissajjanaṃ, ti paññā bahuvidhā nānappakārā. Taṃ sabbaṃ vibhāvayituṃ ārabbhamānaṃ vissajjanaṃ adhippetañceva atthaṃ na sādheyya, uttari ca vikkhepāya saṃvatteyya, tasmā idha adhippetameva sandhāya vadāma. Kusalacittasampayuttaṃ vipassanāñāṇaṃ paññā.

于此,这是解答:慧有多种、种种类别。若开始详细阐述那一切,所期望的目的既不能达成,而且会导致更多的散乱,因此我们在此只就所期望的而说。与善心相应的观智是慧。

§423

ti pajānanaṭṭhena paññā. Kimidaṃ nāma? Sañjānanavijānanākāravisiṭṭhaṃ nānappakārato jānanaṃ. Saññāviññāṇapaññānaṃ hi samānepi jānanabhāve, saññā ‘‘nīlaṃ pītaka’’nti ārammaṇasañjānanamattameva hoti. ‘‘Aniccaṃ dukkhamanattā’’ti lakkhaṇapaṭivedhaṃ pāpetuṃ na sakkoti. Viññāṇaṃ ‘‘nīlaṃ pītaka’’nti ārammaṇañca jānāti, lakkhaṇapaṭivedhañca pāpeti. Ussakkitvā pana maggapātubhāvaṃ pāpetuṃ na sakkoti. Paññā vuttanayavasena ārammaṇañca jānāti, lakkhaṇapaṭivedhañca pāpeti, ussakkitvā maggapātubhāvañca pāpeti.

以了知之义为慧。这是什么意思?是区别于想的认知与识的了别之相的种种方式的知。因为想、识、慧虽然同样具有知的性质,但想只是「青、黄」等所缘的认知而已,不能达到「无常、苦、无我」等相的通达。识知「青、黄」等所缘,也达到相的通达,但努力之后不能达到道的显现。慧以所说的方式知所缘,也达到相的通达,努力之后也达到道的显现。

Yathā hi heraññikaphalake ṭhapitaṃ kahāpaṇarāsiṃ eko ajātabuddhidārako, eko gāmikapuriso, eko heraññikoti tīsu janesu passamānesu ajātabuddhidārako kahāpaṇānaṃ cittavicittadīghacaturassaparimaṇḍalabhāvamattameva jānāti, ‘‘idaṃ manussānaṃ upabhogaparibhogaṃ ratanasammata’’nti na jānāti. Gāmikapuriso cittavicittādibhāvaṃ jānāti, ‘‘idaṃ manussānaṃ upabhogaparibhogaṃ ratanasammata’’nti ca. ‘‘Ayaṃ cheko, ayaṃ kūṭo, ayaṃ addhasāro’’ti imaṃ pana vibhāgaṃ na jānāti. Heraññiko sabbepi te pakāre jānāti, jānanto ca kahāpaṇaṃ oloketvāpi jānāti, ākoṭitassa saddaṃ sutvāpi, gandhaṃ ghāyitvāpi, rasaṃ sāyitvāpi, hatthena dhārayitvāpi, asukasmiṃ nāma gāme vā nigame vā nagare vā pabbate vā nadītīre vā katotipi, asukācariyena katotipi jānāti, evaṃsampadamidaṃ veditabbaṃ.

譬如放在货币兑换商的板上的一堆咖哈巴那,有三人观看:一个是未生智的小孩,一个是村民,一个是货币兑换商。未生智的小孩只知道咖哈巴那的彩色、长、方、圆等形状而已,不知道「这是人们受用、享用的宝物」。村民知道彩色等状态,也知道「这是人们受用、享用的宝物」,但不知道「这是真的,这是假的,这是半价值的」等区别。货币兑换商知道所有那些方式,而且知道之后,观看咖哈巴那也知道,听到敲击的声音也知道,闻到气味也知道,尝到味道也知道,用手拿着也知道,也知道「在某村或镇或城或山或河岸制造的」,也知道「由某师傅制造的」。应当如此了知此相似性。

Saññā hi ajātabuddhino dārakassa kahāpaṇadassanaṃ viya hoti, nīlādivasena ārammaṇassa upaṭṭhānākāramattagahaṇato. Viññāṇaṃ gāmikassa purisassa kahāpaṇadassanamiva hoti, nīlādivasena ārammaṇākāragahaṇato, uddhaṃpi ca lakkhaṇapaṭivedhasampāpanato. Paññā heraññikassa kahāpaṇadassanamiva hoti, nīlādivasena ārammaṇākāraṃ gahetvā, lakkhaṇapaṭivedhañca pāpetvā, tato uddhampi maggapātubhāvapāpanato. Tasmā yadetaṃ sañjānanavijānanākāravisiṭṭhaṃ nānappakārato jānanaṃ. Idaṃ pajānananti veditabbaṃ. Idaṃ sandhāya hi etaṃ vuttaṃ ‘‘pajānanaṭṭhena paññā’’ti.

因为想如未生智的小孩看咖哈巴那,只是以青等方式把握所缘的现起形相而已。识如村民看咖哈巴那,以青等方式把握所缘形相,而且向上达到相的通达。慧如货币兑换商看咖哈巴那,把握以青等方式的所缘形相,达到相的通达,从那之上也达到道的显现。因此,应当了知这区别于想的认知与识的了别之相的种种方式的知,这是了知。依此而说「以了知之义为慧」。

Sā panesā yattha saññāviññāṇāni, na tattha ekaṃsena hoti. Yadā pana hoti, tadā avinibbhuttā tehi dhammehi ‘‘ayaṃ saññā, idaṃ viññāṇaṃ, ayaṃ paññā’’ti vinibbhujjitvā alabbhaneyyanānattā sukhumā duddasā. Tenāha āyasmā nāgaseno ‘‘dukkaraṃ, mahārāja, bhagavatā kata’’nti. Kiṃ, bhante, nāgasena bhagavatā dukkaraṃ katanti? ‘Dukkaraṃ, mahārāja, bhagavatā kataṃ yaṃ arūpīnaṃ cittacetasikānaṃ dhammānaṃ ekārammaṇe pavattamānānaṃ vavatthānaṃ akkhātaṃ ayaṃ phasso, ayaṃ vedanā, ayaṃ saññā, ayaṃ cetanā, idaṃ citta’’’nti (mi. pa. 2.7.16).

而且,那[慧]在有想、识之处,并非绝对存在。但当存在时,与那些法不分离,「这是想,这是识,这是慧」,如此分离而不可得的差别性是微细的、难见的。因此,具寿那伽些那说「大王,世尊所作是难作」。「尊者那伽些那,世尊所作的难作是什么?」「大王,世尊所作的难作是:对于无色的心、心所法在同一所缘转起时,宣说了区别:『这是触,这是受,这是想,这是思,这是心』。」

§424

ti ettha pana dhammasabhāvapaṭivedhalakkhaṇā paññā, dhammānaṃ sabhāvapaṭicchādakamohandhakāraviddhaṃsanarasā, asammohapaccupaṭṭhānā. ‘‘Samāhito yathābhūtaṃ jānāti passatī’’ti (a. ni. 10.2) vacanato pana samādhi tassā padaṭṭhānaṃ.

在此,慧以通达诸法自性为特相,以破除遮蔽诸法自性的痴暗为作用,以不痴迷为现起。然而,由于「得定者如实知、如实见」之语,定是其近因。

Paññāpabhedakathā慧差别论

§425

ti dhammasabhāvapaṭivedhalakkhaṇena tāva ekavidhā. Lokiyalokuttaravasena duvidhā. Tathā sāsavānāsavādivasena, nāmarūpavavatthāpanavasena, somanassupekkhāsahagatavasena, dassanabhāvanābhūmivasena ca. Tividhā cintāsutabhāvanāmayavasena. Tathā parittamahaggataappamāṇārammaṇavasena, āyāpāyaupāyakosallavasena, ajjhattābhinivesādivasena ca. Catubbidhā catūsu saccesu ñāṇavasena catupaṭisambhidāvasena cāti.

首先,以通达法自性为特相,慧为一种。依世间与出世间,为二种。同样地,依有漏与无漏等,依名色分别论,依喜俱与舍俱,依见地与修地,为二种。依思所成、闻所成、修所成,为三种。同样地,依小、大、无量所缘,依来处、去处、方便善巧,依内住等,为三种。依四谛之智,依四无碍解,为四种。

§426

Tattha uttānatthoyeva. lokiyamaggasampayuttā . Lokuttaramaggasampayuttā ti evaṃ lokiyalokuttaravasena duvidhā.

其中,义理显明。与世间道相应者为世间慧。与出世间道相应者为出世间慧。如是依世间与出世间,为二种。

Dutiyaduke āsavānaṃ ārammaṇabhūtā . Tesaṃ anārammaṇā . Atthato panesā lokiyalokuttarāva hoti. Āsavasampayuttā sāsavā. Āsavavippayuttā anāsavātiādīsupi eseva nayo. Evaṃ sāsavānāsavādivasena duvidhā.

在第二对中,以诸漏为所缘者为有漏慧。不以彼等为所缘者为无漏慧。然而,就义理而言,此即是世间与出世间慧。与漏相应者为有漏,与漏不相应者为无漏等,此中也是同样的方法。如是依有漏与无漏等,为二种。

Tatiyaduke yā vipassanaṃ ārabhitukāmassa catunnaṃ arūpakkhandhānaṃ vavatthāpane paññā, ayaṃ . Yā rūpakkhandhassa vavatthāpane paññā, ayaṃ ti evaṃ nāmarūpavavatthāpanavasena duvidhā.

在第三对中,对于欲修习观者,分别论四无色蕴的慧,为名分别论慧。分别论色蕴的慧,为色分别论慧。如是依名色分别论,为二种。

Catutthaduke dvīsu kāmāvacarakusalacittesu soḷasasu ca pañcakanayena catukkajjhānikesu maggacittesu paññā . Dvīsu kāmāvacarakusalacittesu catūsu ca pañcamajjhānikesu maggacittesu paññā ti evaṃ somanassupekkhāsahagatavasena duvidhā.

在第四对中,在二欲界善心中,以及依五分法的十六四禅那道心中的慧,为喜俱慧。在二欲界善心中,以及四第五禅那道心中的慧,为舍俱慧。如是依喜俱与舍俱,为二种。

Pañcamaduke paṭhamamaggapaññā . Avasesamaggattayapaññā ti evaṃ dassanabhāvanābhūmivasena duvidhā.

在第五对中,初道慧为见地慧。其余三道慧为修地慧。如是依见地与修地,为二种。

§427

paṭhamattike parato assutvā paṭiladdhapaññā attano cintāvasena nipphannattā . Parato sutvā paṭiladdhapaññā sutavasena nipphannattā . Yathā tathā vā bhāvanāvasena nipphannā appanāppattā paññā . Vuttañhetaṃ –

在第一三法中,未从他人听闻而获得的慧,因依自己的思惟而生起,为思所成慧。从他人听闻而获得的慧,因依听闻而生起,为闻所成慧。无论如何,依修习而生起、达到安止的慧,为修所成慧。因为已如此说——

‘‘Tattha katamā cintāmayā paññā? Yogavihitesu vā kammāyatanesu yogavihitesu vā sippāyatanesu yogavihitesu vā vijjāṭṭhānesu kammassakataṃ vā saccānulomikaṃ vā rūpaṃ aniccanti vā vedanā…pe… saññā… saṅkhārā… viññāṇaṃ aniccanti vā, yaṃ evarūpiṃ anulomikaṃ khantiṃ diṭṭhiṃ ruciṃ mutiṃ pekkhaṃ dhammanijjhānakhantiṃ parato assutvā paṭilabhati, ayaṃ vuccati cintāmayā paññā…pe… sutvā paṭilabhati, ayaṃ vuccati sutamayā paññā. Sabbāpi samāpannassa paññā bhāvanāmayā paññā’’ti (vibha. 768).

「于此,什么是思所成慧?对于瑜伽所施设的业处,或对于瑜伽所施设的工巧处,或对于瑜伽所施设的明处,或业为自己所有,或随顺诸谛,或色是无常,或受……想……行……识是无常,凡是这样的随顺忍、见、意乐、见解、观察、法随观忍,不从他人听闻而获得,这称为思所成慧……听闻而获得,这称为闻所成慧。一切已等至者的慧是修所成慧。」

Evaṃ cintāsutabhāvanāmayavasena tividhā.

如是依思所成、闻所成、修所成而有三种。

Dutiyattike kāmāvacaradhamme ārabbha pavattā paññā . Rūpāvacarārūpāvacare ārabbha pavattā . Sā lokiyavipassanā. Nibbānaṃ ārabbha pavattā . Sā lokuttaravipassanāti evaṃ parittamahaggatāppamāṇārammaṇavasena tividhā.

第二三法中,缘欲界法而生起的慧。缘色界、无色界而生起的。那是世间观。缘涅槃而生起的。那是出世间观。如是依小所缘、大所缘、无量所缘而有三种。

Tatiyattike nāma vuddhi, sā duvidhā anatthahānito atthuppattito ca. Tattha kosallaṃ . Yathāha –

第三三法中,名为增长,那有二种:从非义的舍断和从义的生起。于此,巧。如所说——

‘‘Tattha katamaṃ āyakosallaṃ? Ime me dhamme manasikaroto anuppannā ceva akusalā dhammā na uppajjanti, uppannā ca akusalā dhammā pahīyanti, ime vā panime dhamme manasikaroto anuppannā ceva kusalā dhammā uppajjanti. Uppannā ca kusalā dhammā bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattantīti, yā tattha paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi, idaṃ vuccati āyakosalla’’nti (vibha. 771).

「于此,什么是增长巧?我作意这些法时,未生起的不善法不生起,已生起的不善法被舍断,或者我作意这些法时,未生起的善法生起,已生起的善法导向增多、广大、修习、圆满,凡于此的慧、了知……无痴、择法、正见,这称为增长巧。」

ti pana avuddhi, sāpi duvidhā atthahānito ca anatthuppattito ca. Tattha kosallaṃ . Yathāha ‘‘tattha katamaṃ apāyakosallaṃ? Ime dhamme manasikaroto anuppannā ceva kusalā dhammā na uppajjantī’’tiādi (vibha. 771).

减损,那也有二种:从义的舍断和从非义的生起。于此,巧。如所说「于此,什么是减损巧?作意这些法时,未生起的善法不生起」等。

Sabbattha pana tesaṃ tesaṃ dhammānaṃ upāyesu nibbattikāraṇesu taṃkhaṇappavattaṃ ṭhānuppattikaṃ kosallaṃ upāyakosallaṃ nāma. Yathāha – ‘‘sabbāpi tatrupāyā paññā upāyakosalla’’nti (vibha. 771). Evaṃ āyāpāyaupāyakosallavasena tividhā.

然而一切处,对于那些那些法的方便、生起之因,那时生起的、处所生起的巧,名为方便巧。如所说——「一切于此的方便慧是方便巧。」如是依增长、减损、方便巧而有三种。

Catutthattike attano khandhe gahetvā āraddhā vipassanā paññā . Parassa khandhe bāhiraṃ vā anindriyabaddharūpaṃ gahetvā āraddhā . Ubhayaṃ gahetvā āraddhā ti evaṃ ajjhattābhinivesādivasena tividhā.

第四三法中,取自己的诸蕴而开始的观慧。取他人的诸蕴或外在的非根所系色而开始的。取两者而开始的。如是依内住着等而有三种。

§428

paṭhamacatukke dukkhasaccaṃ ārabbha pavattaṃ ñāṇaṃ . Dukkhasamudayaṃ ārabbha pavattaṃ ñāṇaṃ . Dukkhanirodhaṃ ārabbha pavattaṃ ñāṇaṃ . Dukkhanirodhagāminiṃ paṭipadaṃ ārabbha pavattaṃ ñāṇaṃ nti evaṃ catūsu saccesu ñāṇavasena catubbidhā.

在第一个四法中,缘于苦谛而转起的智。缘于苦集而转起的智。缘于苦灭而转起的智。缘于导至苦灭之道而转起的智。如此,在四谛中,以智的方式有四种。

Dutiyacatukke catasso paṭisambhidā nāma atthādīsu pabhedagatāni cattāri ñāṇāni. Vuttañhetaṃ – ‘‘atthe ñāṇaṃ atthapaṭisambhidā. Dhamme ñāṇaṃ dhammapaṭisambhidā. Tatradhammaniruttābhilāpe ñāṇaṃ niruttipaṭisambhidā. Ñāṇesu ñāṇaṃ paṭibhānapaṭisambhidā’’ti (vibha. 718).

在第二个四法中,名为四无碍解的,即在义等中分别论而有的四种智。因为这样说:「于义之智为义无碍解。于法之智为法无碍解。于彼法之词与说明之智为词无碍解。于诸智之智为辩无碍解。」

Tattha ti saṅkhepato hetuphalassetaṃ adhivacanaṃ. Hetuphalaṃ hi yasmā hetuanusārena ariyati adhigamiyati sampāpuṇiyati, tasmā atthoti vuccati. Pabhedato pana yaṃ kiñci paccayasambhūtaṃ, nibbānaṃ, bhāsitattho, vipāko, kiriyāti ime pañca dhammā atthoti veditabbā . Taṃ atthaṃ paccavekkhantassa tasmiṃ atthe pabhedagataṃ ñāṇaṃ tipi saṅkhepato paccayassetaṃ adhivacanaṃ. Paccayo hi yasmā taṃ taṃ dahati pavatteti vā sampāpuṇituṃ vā deti, tasmā dhammoti vuccati. Pabhedato pana yo koci phalanibbattako hetu, ariyamaggo, bhāsitaṃ, kusalaṃ, akusalanti ime pañca dhammā dhammoti veditabbā. Taṃ dhammaṃ paccavekkhantassa tasmiṃ dhamme pabhedagataṃ ñāṇaṃ .

其中「彼」,简略而言,这是因果的同义语。因为因果是随顺于因而被获得、被证得、被达到,因此被称为义。但就分别论而言,应知任何缘所生之法、涅槃、所说之义、果报、唯作,这五种法为义。对省察彼义者,在彼义中分别论而有的智。「法」,简略而言,这是缘的同义语。因为缘持有、转起或给予达到彼彼,因此被称为法。但就分别论而言,应知任何产生果的因、圣道、所说、善、不善,这五种法为法。对省察彼法者,在彼法中分别论而有的智。

Ayameva hi attho abhidhamme –

因为这正是在阿毗达摩中的义——

‘‘Dukkhe ñāṇaṃ atthapaṭisambhidā. Dukkhasamudaye ñāṇaṃ dhammapaṭisambhidā. Hetumhi ñāṇaṃ dhammapaṭisambhidā. Hetuphale ñāṇaṃ atthapaṭisambhidā. Ye dhammā jātā bhūtā sañjātā nibbattā abhinibbattā pātubhūtā. Imesu dhammesu ñāṇaṃ atthapaṭisambhidā. Yamhā dhammā te dhammā jātā bhūtā sañjātā nibbattā abhinibbattā pātubhūtā, tesu dhammesu ñāṇaṃ dhammapaṭisambhidā. Jarāmaraṇe ñāṇaṃ atthapaṭisambhidā. Jarāmaraṇasamudaye ñāṇaṃ dhammapaṭisambhidā…pe… saṅkhāranirodhe ñāṇaṃ atthapaṭisambhidā. Saṅkhāranirodhagāminiyā paṭipadāya ñāṇaṃ dhammapaṭisambhidā. Idha bhikkhu dhammaṃ jānāti suttaṃ geyyaṃ…pe… vedallaṃ. Ayaṃ vuccati dhammapaṭisambhidā. So tassa tasseva bhāsitassa atthaṃ jānāti ‘ayaṃ imassa bhāsitassa attho, ayaṃ imassa bhāsitassa attho’ti. Ayaṃ vuccati atthapaṭisambhidā. Katame dhammā kusalā? Yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti…pe… ime dhammā kusalā. Imesu dhammesu ñāṇaṃ dhammapaṭisambhidā. Tesaṃ vipāke ñāṇaṃ atthapaṭisambhidā’’tiādinā (vibha. 719 ādayo) nayena vibhajitvā dassito.

「于苦之智为义无碍解。于苦集之智为法无碍解。于因之智为法无碍解。于因果之智为义无碍解。凡诸法已生、已成、已生起、已出生、已现起、已显现,于这些法中之智为义无碍解。从彼法那些法已生、已成、已生起、已出生、已现起、已显现,于那些法中之智为法无碍解。于老死之智为义无碍解。于老死集之智为法无碍解……乃至……于行灭之智为义无碍解。于导至行灭之道之智为法无碍解。于此,比库知法:经、应颂……乃至……论议。这被称为法无碍解。他知彼彼所说之义:『这是此所说之义,这是此所说之义。』这被称为义无碍解。何者为善法?于何时生起欲界善心……乃至……这些法为善。于这些法中之智为法无碍解。于它们的果报之智为义无碍解」等方式分别论而显示。

nti tasmiṃ atthe ca dhamme ca yā sabhāvanirutti abyabhicārī vohāro. Tadabhilāpe tassa bhāsane udīraṇe taṃ bhāsitaṃ lapitaṃ udīritaṃ sutvāva ayaṃ sabhāvanirutti, ayaṃ na sabhāvaniruttīti evaṃ tassā dhammaniruttisaññitāya sabhāvaniruttiyā māgadhikāya sabbasattānaṃ mūlabhāsāya pabhedagataṃ ñāṇaṃ . Niruttipaṭisambhidāppatto hi phasso vedanāti evamādivacanaṃ sutvāva ayaṃ sabhāvaniruttīti jānāti. Phassā vedanoti evamādikaṃ pana ayaṃ na sabhāvaniruttīti.

「词」,于彼义与法中,凡是自性词、不变异的用语,对彼的说明,在彼的言说、发出,仅仅听闻彼所说、所言、所发出,即「这是自性词,这不是自性词」,如此,对彼称为法词的自性词、马嘎底语、一切有情的根本语,分别论而有的智。因为证得词无碍解者,仅仅听闻「触」「受」等这样的言词,即知「这是自性词」。但「诸触」「诸受」等这样的,则「这不是自性词」。

nti sabbattha ñāṇamārammaṇaṃ katvā paccavekkhantassa ñāṇārammaṇaṃ ñāṇaṃ, yathāvuttesu vā tesu ñāṇesu sagocarakiccādivasena vitthārato ñāṇaṃ ti attho.

「辩」,于一切处以智为所缘而省察者的以智为所缘的智,或者在如所说的那些智中,以行境、作用等方式详细的智,这是其义。

§429

Catassopi cetā paṭisambhidā dvīsu ṭhānesu pabhedaṃ gacchanti sekkhabhūmiyañca asekkhabhūmiyañca.

这四种无碍解在两处得到分别论:在有学地与无学地。

Tattha aggasāvakānaṃ mahāsāvakānañca asekkhabhūmiyaṃ pabhedagatā. Ānandattheracittagahapatidhammikaupāsakaupāligahapatikhujjuttarāupāsikādīnaṃ sekkhabhūmiyaṃ. Evaṃ dvīsu bhūmīsu pabhedaṃ gacchantiyopi cetā adhigamena pariyattiyā savanena paripucchāya pubbayogena cāti imehi pañcahākārehi visadā honti.

其中,上首弟子与大弟子们在无学地有差别。阿难长老、质多居士、昙弥近事男、伍巴离居士、久寿多罗近事女等在有学地。如此,虽然在两地有差别,但这些人以五种方式而明了:以证得、以教理、以听闻、以遍问、以先前的修习。

Tattha nāma arahattappatti. nāma buddhavacanassa pariyāpuṇanaṃ. nāma sakkaccaṃ atthiṃ katvā dhammassavanaṃ. nāma pāḷiaṭṭhakathādīsu gaṇṭhipadaatthapadavinicchayakathā, nāma pubbabuddhānaṃ sāsane gatapaccāgatikabhāvena yāva anulomaṃ gotrabhusamīpaṃ, tāva vipassanānuyogo.

其中,「证得」名为阿拉汉果的证得。「教理」名为佛语的学习。「听闻」名为恭敬地作意而听闻法。「遍问」名为在经文、义注等中对于结缚句、结缚义的决择之说。「先前的修习」名为在过去诸佛的教法中来去的状态,直到随顺、种姓智的附近,即观的修习。

Apare āhu –

其他人说:

‘‘Pubbayogo bāhusaccaṃ, desabhāsā ca āgamo;

「先前的修习、多闻,地方语言与传承;遍问、证得,以及依止于师;以及善友的成就,这些是无碍解的因缘。」

Paripucchā adhigamo, garusannissayo tathā;

遍问、证得、依止于师,如是;

Mittasampatti cevāti, paṭisambhidapaccayā’’ti.

以及善友成就,这些是无碍解之缘。

Tattha vuttanayova. nāma tesu tesu satthesu ca sippāyatanesu ca kusalatā. nāma ekasatavohārakusalatā. Visesena pana māgadhike kosallaṃ. nāma antamaso opammavaggamattassapi buddhavacanassa pariyāpuṇanaṃ. nāma ekagāthāyapi atthavinicchayapucchanaṃ. nāma sotāpannatā vā…pe… arahattaṃ vā. nāma sutapaṭibhānabahulānaṃ garūnaṃ santike vāso. nāma tathārūpānaṃyeva mittānaṃ paṭilābhoti.

其中,「先前的修习」如前所说。「多闻」名为在那些那些学问与工巧处中的善巧。「地方语言」名为一百种语言的善巧。特别是在马嘎达语中的善巧。「传承」名为至少对譬喻品的佛语的学习。「遍问」名为对一偈的义理决择的询问。「证得」名为入流果或...乃至...阿拉汉果。「依止于师」名为住在多闻、辩才的诸师长近处。「善友的成就」名为获得如此的诸善友。

Tattha buddhā ca paccekabuddhā ca pubbayogañceva adhigamañca nissāya paṭisambhidā pāpuṇanti. Sāvakā sabbānipi etāni kāraṇāni. Paṭisambhidāppattiyā ca pāṭiyekko kammaṭṭhānabhāvanānuyogo nāma natthi. Sekkhānaṃ pana sekkhaphalavimokkhantikā. Asekkhānaṃ asekkhaphalavimokkhantikāva paṭisambhidāppatti hoti. Tathāgatānaṃ hi dasabalāni viya ariyānaṃ ariyaphaleneva paṭisambhidā ijjhantīti imā paṭisambhidā sandhāya vuttaṃ catupaṭisambhidāvasena catubbidhāti.

其中,诸佛与诸辟支佛依靠先前的修习与证得而达到无碍解。诸声闻依靠所有这些因缘。为了无碍解的证得,没有特别的业处修习的修习。对于有学者,以有学果解脱为终极的无碍解的证得。对于无学者,以无学果解脱为终极的无碍解的证得。因为对于如来,如同十力一样,对于诸圣者,无碍解只以圣果而成就。因此,关于这些无碍解而说「以四无碍解而四种」。

Paññābhūmi-mūla-sarīravavatthānaṃ慧地根身确定

§430

Kathaṃ ti ettha pana yasmā imāya paññāya khandhāyatanadhātuindriyasaccapaṭiccasamuppādādibhedā dhammā . Sīlavisuddhi ceva cittavisuddhi cāti imā dve visuddhiyo . Diṭṭhivisuddhi, kaṅkhāvitaraṇavisuddhi, maggāmaggañāṇadassanavisuddhi, paṭipadāñāṇadassanavisuddhi, ñāṇadassanavisuddhīti imā pañca visuddhiyo . Tasmā tesu bhūmibhūtesu dhammesu uggahaparipucchāvasena ñāṇaparicayaṃ katvā mūlabhūtā dve visuddhiyo sampādetvā sarīrabhūtā pañca visuddhiyo sampādentena bhāvetabbā. Ayamettha saṅkhepo.

于此「如何」,因为以此慧[了知]诸法,即蕴、处、界、根、谛、缘起等分别论之法。以及戒清净与心清净这二清净。见清净、度疑清净、道非道智见清净、行道智见清净、智见清净这五清净。因此,于那些作为基础的诸法,以学习与询问而作智的熟练,成就作为根本的二清净后,应修习作为主体的五清净。此为此中之总说。

§431

Ayaṃ pana vitthāro, yaṃ tāva vuttaṃ ‘‘khandhāyatanadhātuindriyasaccapaṭiccasamuppādādibhedā dhammā bhūmī’’ti, ettha ti pañca khandhā rūpakkhandho vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandhoti.

此为详说:首先所说的「蕴、处、界、根、谛、缘起等分别论之法为基础」,于此,五蕴即色蕴、受蕴、想蕴、行蕴、识蕴。

Rūpakkhandhakathā色蕴论

§432

Tattha yaṃ kiñci sītādīhi ruppanalakkhaṇaṃ dhammajātaṃ, sabbaṃ taṃ ekato katvā ti veditabbaṃ.

于此,凡任何以寒等而被恼坏为相的法类,应知一切合为一者即色蕴。

Tadetaṃ ruppanalakkhaṇena ekavidhampi bhūtopādāyabhedato duvidhaṃ.

此[色蕴]以被恼坏为相故为一种,以大种与所造之别故为二种。

Tattha bhūtarūpaṃ catubbidhaṃ – pathavīdhātu āpodhātu tejodhātu vāyodhātūti. Tāsaṃ lakkhaṇarasapaccupaṭṭhānāni catudhātuvavatthāne vuttāni. Padaṭṭhānato pana tā sabbāpi avasesadhātuttayapadaṭṭhānā.

于此,大种色为四种——地界、水界、火界、风界。它们的相、味、现起于四界差别中已说。然而就足处而言,它们一切皆以其余三界为足处。

Upādārūpaṃ catuvīsatividhaṃ – cakkhu, sotaṃ, ghānaṃ, jivhā, kāyo, rūpaṃ, saddo, gandho, raso, itthindriyaṃ, purisindriyaṃ, jīvitindriyaṃ, hadayavatthu, kāyaviññatti, vacīviññatti, ākāsadhātu, rūpassa lahutā, rūpassa mudutā , rūpassa kammaññatā, rūpassa upacayo, rūpassa santati, rūpassa jaratā, rūpassa aniccatā, kabaḷīkāro āhāroti.

所造色为二十四种——眼、耳、鼻、舌、身、色、声、香、味、女根、男根、命根、心所依处、身表、语表、空界、色之轻快性、色之柔软性、色之适业性、色之积集、色之相续、色之老性、色之无常性、段食。

§433

Tattha rūpābhighātārahatappasādalakkhaṇaṃ daṭṭhukāmatānidānakammasamuṭṭhānabhūtappasādalakkhaṇaṃ vā rūpesu āviñchanarasaṃ, cakkhuviññāṇassa ādhārabhāvapaccupaṭṭhānaṃ, daṭṭhukāmatānidānakammajabhūtapadaṭṭhānaṃ.

于此,以色所撞击堪能净为相,或以欲见为因之业生大种净为相,于诸色中有引发之味,以眼识之所依性为现起,以欲见为因之业生大种为足处者,即眼。

Saddābhighātārahabhūtappasādalakkhaṇaṃ, sotukāmatānidānakammasamuṭṭhānabhūtappasādalakkhaṇaṃ vā saddesu āviñchanarasaṃ, sotaviññāṇassa ādhārabhāvapaccupaṭṭhānaṃ, sotukāmatānidānakammajabhūtapadaṭṭhānaṃ.

以声所撞击堪能大种净为相,或以欲闻为因之业生大种净为相,于诸声中有引发之味,以耳识之所依性为现起,以欲闻为因之业生大种为足处者,即耳。

Gandhābhighātārahabhūtappasādalakkhaṇaṃ, ghāyitukāmatānidānakammasamuṭṭhānabhūtappasādalakkhaṇaṃ vā gandhesu āviñchanarasaṃ, ghānaviññāṇassa ādhārabhāvapaccupaṭṭhānaṃ, ghāyitukāmatānidānakammajabhūtapadaṭṭhānaṃ.

以撞击诸香为功能、以净色为特相,或以欲嗅之欲为因、业所生之净色为特相;以不转离诸香为味;以作为鼻识之依止为现起;以欲嗅之欲为因、业生之大种为足处。

Rasābhighātārahabhūtappasādalakkhaṇā, sāyitukāmatānidānakammasamuṭṭhānabhūtappasādalakkhaṇā vā rasesu āviñchanarasā, jivhāviññāṇassa ādhārabhāvapaccupaṭṭhānā, sāyitukāmatānidānakammajabhūtapadaṭṭhānā.

以撞击诸味为功能、以净色为特相,或以欲尝之欲为因、业所生之净色为特相;以不转离诸味为味;以作为舌识之依止为现起;以欲尝之欲为因、业生之大种为足处。

Phoṭṭhabbābhighātārahabhūtappasādalakkhaṇo, phusitukāmatānidānakammasamuṭṭhānabhūtappasādalakkhaṇo vā phoṭṭhabbesu āviñchanaraso, kāyaviññāṇassa ādhārabhāvapaccupaṭṭhāno, phusitukāmatānidānakammajabhūtapadaṭṭhāno.

以撞击诸触为功能、以净色为特相,或以欲触之欲为因、业所生之净色为特相;以不转离诸触为味;以作为身识之依止为现起;以欲触之欲为因、业生之大种为足处。

§434

Keci pana ‘‘tejādhikānaṃ bhūtānaṃ pasādo cakkhu, vāyupathavīāpādhikānaṃ bhūtānaṃ pasādā sotaghānajivhā, kāyo sabbesampī’’ti vadanti. Apare ‘‘tejādhikānaṃ pasādo cakkhu, vivaravāyuāpapathavādhikānaṃ sotaghānajivhākāyā’’ti vadanti. Te vattabbā ‘‘suttaṃ āharathā’’ti. Addhā suttameva na dakkhissanti. Keci panettha ‘‘tejādīnaṃ guṇehi rūpādīhi anugayhabhāvato’’ti kāraṇaṃ . Te vattabbā ‘‘ko panevamāharūpādayo tejādīnaṃ guṇā’ti. Avinibbhogavuttīsu hi bhūtesu ayaṃ imassa guṇo ayaṃ imassa guṇoti na labbhā vattu’’nti. Athāpi vadeyyuṃ ‘‘yathā tesu tesu sambhāresu tassa tassa bhūtassa adhikatāya pathavīādīnaṃ sandhāraṇādīni kiccāni icchatha, evaṃ tejādiadhikesu sambhāresu rūpādīnaṃ adhikabhāvadassanato icchitabbametaṃ rūpādayo tesaṃ guṇā’’ti. Te vattabbā ‘‘iccheyyāma, yadi āpādhikassa āsavassa gandhato pathavīadhike kappāse gandho adhikataro siyā, tejādhikassa ca uṇhodakassa vaṇṇato sītudakassa vaṇṇo parihāyetha’’. Yasmā panetaṃ ubhayampi natthi, tasmā pahāyetaṃ etesaṃ nissayabhūtānaṃ visesakappanaṃ, ‘‘yathā avisesepi ekakalāpe bhūtānaṃ rūparasādayo aññamaññaṃ visadisā honti, evaṃ cakkhupasādādayo avijjamānepi aññasmiṃ visesakāraṇe’’ti gahetabbametaṃ.

然而,有些人说:「火界增盛之诸大种的净色是眼,风、地、水界增盛之诸大种的净色是耳、鼻、舌,身是一切〔四界〕。」另有些人说:「火界增盛的净色是眼,空隙、风、水、地界增盛的是耳、鼻、舌、身。」应对他们说:「拿出经文来!」他们确实拿不出经文。然而,有些人在此〔提出〕理由:「因为〔诸净色〕被火界等的属性即色等所随伴。」应对他们说:「但谁说色等是火界等的属性呢?因为对于不分离而转起的诸大种,不能说『这是此〔大种〕的属性,这是彼〔大种〕的属性』。」如果他们还说:「正如你们因为在那些那些材料中那个那个大种的增盛而承认地界等的支持等作用,同样,因为在火界等增盛的材料中见到色等的增盛,应当承认色等是它们的属性。」应对他们说:「如果水界增盛的酒的香比地界增盛的棉花的香更强,而且火界增盛的热水的颜色比冷水的颜色更差,我们就会承认。」然而,因为这两者都不存在,所以应舍弃这种对它们的所依大种的特殊假定,应如此理解:「正如在一聚中无差别的诸大种,色、味等也互相不同,同样,眼净色等即使没有其他差别之因〔也互相不同〕。」

Kiṃ pana taṃ yaṃ aññamaññassa asādhāraṇaṃ? Kammameva nesaṃ visesakāraṇaṃ. Tasmā kammavisesato etesaṃ viseso, na bhūtavisesato. Bhūtavisese hi sati pasādova na uppajjati. Samānānañhi pasādo, na visamānānanti porāṇā.

那么,什么是它们彼此不共的呢?业本身是它们的差别之因。因此,它们的差别是由于业的差别,不是由于大种的差别。因为如果有大种的差别,净色根本不会生起。因为相同者的净色〔才生起〕,不是不相同者的——古师们如是说。

§435

Evaṃ kammavisesato visesavantesu ca etesu cakkhusotāni attano nissayaṃ anallīnanissaye eva visaye viññāṇahetuttā. Ghānajivhākāyā nissayavasena ceva, sayañca, attano nissayaṃ allīneyeva visaye viññāṇahetuttā.

如此,由于业的差别而有差别的这些〔净色〕中,眼与耳因为是识之因,仅在不接触自己所依的境时〔产生识〕。鼻、舌、身因为是识之因,由于所依以及自己都接触自己所依的境〔才产生识〕。

§436

cettha yadetaṃ loke nīlapakhumasamākiṇṇakaṇhasukkamaṇḍalavicittaṃ nīluppaladalasannibhaṃ cakkhūti vuccati. Tassa sasambhāracakkhuno setamaṇḍalaparikkhittassa kaṇhamaṇḍalassa majjhe abhimukhe ṭhitānaṃ sarīrasaṇṭhānuppattipadese sattasu picupaṭalesu āsittatelaṃ picupaṭalāni viya satta akkhipaṭalānibyāpetvā dhāraṇanhāpanamaṇḍanabījanakiccāhi catūhi dhātīhi khattiyakumāro viya sandhāraṇabandhanaparipācanasamudīraṇakiccāhi catūhi dhātūhi katūpakāraṃ utucittāhārehi upatthambhiyamānaṃ āyunā anupāliyamānaṃ vaṇṇagandharasādīhi parivutaṃ pamāṇato ūkāsiramattaṃ cakkhuviññāṇādīnaṃ yathārahaṃ vatthudvārabhāvaṃ sādhayamānaṃ tiṭṭhati. Vuttampi cetaṃ dhammasenāpatinā –

此中,世间所说的眼,是以青莲花瓣相似、以黑白圆圈杂色、以青莲花瓣为喻的。在那个具足材料的眼中,在白圆圈所围绕的黑圆圈中央,在面对而立者的身体形状显现之处,遍布七层眼膜——如同油浸透七层棉布一样——由四界以支持、洗涤、装饰、种子的作用,如同王子被四界以支持、结合、成熟、激发的作用所帮助,被时节、心、食所支持,被寿所护持,被颜色、香、味等所围绕,量如虱头,如其所应地成就眼识等的依处与门的状态而住。法将军也说此:

‘‘Yena cakkhupasādena, rūpāni manupassati;

「以那个眼净色,见诸色;

Parittaṃ sukhumaṃ etaṃ, ūkāsirasamūpama’’nti.

这是微小、细微的,如虱头之顶。

Sasambhārasotabilassa anto tanutambalomācite aṅgulivedhakasaṇṭhāne padese vuttappakārāhi dhātūhi katūpakāraṃ utucittāhārehi upatthambhiyamānaṃ āyunā anupāliyamānaṃ vaṇṇādīhi parivutaṃ sotaviññāṇādīnaṃ yathārahaṃ vatthudvārabhāvaṃ sādhayamānaṃ tiṭṭhati.

在有附属的耳孔内部,于细毛覆盖的、指可穿入的形状之处,以所说方式的诸界所作,被时节、心、食所支持,被寿所护持,被色等所围绕,成就耳识等各自的所依与门之状态而住立。

Sasambhāraghānabilassa anto ajapadasaṇṭhāne padese yathāvuttappakārupakārupatthambhanānupālanaparivāraṃ ghānaviññāṇādīnaṃ yathārahaṃ vatthudvārabhāvaṃ sādhayamānaṃ tiṭṭhati.

在有附属的鼻孔内部,于山羊足形状之处,以如前所说方式的作、支持、护持、围绕,成就鼻识等各自的所依与门之状态而住立。

Sasambhārajivhāmajjhassa upari uppaladalaggasaṇṭhāne padese yathāvuttappakārupakārupatthambhanānupālanaparivārā jivhāviññāṇādīnaṃ yathārahaṃ vatthudvārabhāvaṃ sādhayamānā tiṭṭhati.

在有附属的舌中央之上,于莲花瓣尖形状之处,以如前所说方式的作、支持、护持、围绕,成就舌识等各自的所依与门之状态而住立。

Yāvatā pana imasmiṃ kāye upādiṇṇarūpaṃ nāma atthi. Sabbattha kappāsapaṭale sneho viya vuttappakārupakārupatthambhanānupālanaparivārova hutvā kāyaviññāṇādīnaṃ yathārahaṃ vatthudvārabhāvaṃ sādhayamāno tiṭṭhati.

然而,凡在此身中名为执取色者,一切处如棉布上的油脂一般,以所说方式的作、支持、护持、围绕而成,成就身识等各自的所依与门之状态而住立。

Vammikaudakākāsagāmasivathikasaṅkhātasagocaraninnā viya ca ahisusumārapakkhīkukkurasiṅgālārūpādisagocaraninnāva ete cakkhādayoti daṭṭhabbā.

应当如此看待:这些眼等如同倾向于蚁穴、水、虚空、村落、尸林所称的各自境域,倾向于蛇、鳄鱼、鸟、狗、豺狼等各自的境域。

§437

Tato paresu pana rūpādīsu cakkhupaṭihananalakkhaṇaṃ cakkhuviññāṇassa visayabhāvarasaṃ , tasseva gocarapaccupaṭṭhānaṃ, catumahābhūtapadaṭṭhānaṃ. Yathā cetaṃ tathā sabbānipi upādārūpāni. Yattha pana viseso atthi, tattha vakkhāma. Tayidaṃ nīlaṃ pītakantiādivasena anekavidhaṃ.

其次,在色等中,眼的撞击为相,是眼识的所缘之味,是其境域的现起,以四大种为足处。如此这个,一切业生色亦然。然而,在有差别之处,我们将说明。那个以青、黄、美等方式而有种种。

Sotapaṭihananalakkhaṇo sotaviññāṇassa visayabhāvaraso, tasseva gocarapaccupaṭṭhāno. Bherisaddo mudiṅgasaddotiādinā nayena anekavidho.

耳的撞击为相,是耳识的所缘之味,是其境域的现起。以鼓声、木鱼声等方式而有种种。

Ghānapaṭihananalakkhaṇo ghānaviññāṇassa visayabhāvaraso, tasseva gocarapaccupaṭṭhāno. Mūlagandho sāragandhotiādinā nayena anekavidho.

以鼻撞击为特相,以成为鼻识的所缘为味,以彼(鼻识)的行境为现起。以根香、心材香等方式而有多种。

Jivhāpaṭihananalakkhaṇo jivhāviññāṇassa visayabhāvaraso, tasseva gocarapaccupaṭṭhāno. Mūlaraso khandharasotiādinā nayena anekavidho.

以舌撞击为特相,以成为舌识的所缘为味,以彼(舌识)的行境为现起。以根味、茎味等方式而有多种。

§438

Itthibhāvalakkhaṇaṃ itthīti pakāsanarasaṃ, itthiliṅganimittakuttākappānaṃ kāraṇabhāvapaccupaṭṭhānaṃ. Purisabhāvalakkhaṇaṃ purisoti pakāsanarasaṃ, purisaliṅganimittakuttākappānaṃ kāraṇabhāvapaccupaṭṭhānaṃ. Tadubhayampi kāyappasādo viya sakalasarīraṃ byāpakameva, na ca kāyapasādena ṭhitokāse ṭhitanti vā aṭṭhitokāse ṭhitanti vāti vattabbataṃ āpajjati, rūparasādayo viya aññamaññaṃ saṅkaro natthi.

以女性为特相,以显示「女性」为味,以成为女性相、女性标记、女性装饰的原因为现起。以男性为特相,以显示「男性」为味,以成为男性相、男性标记、男性装饰的原因为现起。此二者如身净色一样遍满全身,但不会陷入「住在身净色所住之处」或「住在身净色未住之处」的说法,如色、味等一样没有相互混合。

§439

Sahajarūpānupālanalakkhaṇaṃ tesaṃ pavattanarasaṃ, tesaññeva ṭhapanapaccupaṭṭhānaṃ, yāpayitabbabhūtapadaṭṭhānaṃ. Santepi ca anupālanalakkhaṇādimhi vidhāne atthikkhaṇeyeva taṃ sahajarūpāni anupāleti udakaṃ viya uppalādīni. Yathāsakaṃ paccayuppannepi ca dhamme pāleti dhāti viya kumāraṃ. Sayaṃ pavattitadhammasambandheneva ca pavattati niyāmako viya. Na bhaṅgato uddhaṃ pavattati, attano ca pavattayitabbānañca abhāvā. Na bhaṅgakkhaṇe ṭhapeti, sayaṃ bhijjamānattā. Khīyamāno viya vaṭṭisneho dīpasikhaṃ. Na ca anupālanapavattanaṭṭhapanānubhāvavirahitaṃ, yathāvuttakkhaṇe tassa tassa sādhanatoti daṭṭhabbaṃ.

以维护俱生色为特相,以使它们转起为味,以建立它们为现起,以所应维持的诸大种为足处。虽然在维护特相等的规定中存在,但仅在生起刹那维护俱生色,如水维护莲花等。也维护依各自缘而生起的诸法,如乳母维护婴儿。仅以自己转起与彼法的关系而转起,如管理者。不在灭之后转起,因为自己与所应转起者皆不存在。不在灭的刹那建立,因为自己正在破坏。如正在耗尽的灯油维持灯焰。不是离开维护、转起、建立的作用,应见在所说的刹那成就彼彼。

§440

Manodhātumanoviññāṇadhātūnaṃ nissayalakkhaṇaṃ tāsaññeva dhātūnaṃ ādhāraṇarasaṃ , ubbahanapaccupaṭṭhānaṃ. Hadayassa anto kāyagatāsatikathāyaṃ vuttappakāraṃ lohitaṃ nissāya sandhāraṇādikiccehi bhūtehi katūpakāraṃ utucittāhārehi upatthambhiyamānaṃ āyunā anupāliyamānaṃ manodhātumanoviññāṇadhātūnañceva taṃsampayuttadhammānañca vatthubhāvaṃ sādhayamānaṃ tiṭṭhati.

以成为意界、意识界的依止为特相,以支持彼等界为味,以提起为现起。依止心脏内部在身至念论中所说方式的血液,由诸大种以支持等作用而作利益,被时节、心、食所支持,被命根所维护,成就意界、意识界及与彼相应诸法的所依而住立。

§441

Abhikkamādipavattakacittasamuṭṭhānavāyodhātuyā sahajarūpakāyathambhanasandhāraṇacalanassa paccayo ākāravikāro adhippāyapakāsanarasā, kāyavipphandanahetubhāvapaccupaṭṭhānā, cittasamuṭṭhānavāyodhātupadaṭṭhānā. Sā panesā kāyavipphandanena adhippāyaviññāpanahetuttā, sayañca tena kāyavipphandanasaṅkhātena kāyena viññeyyattā ‘‘kāyaviññattī’’ti vuccati. Tāya ca pana calitehi cittajarūpehi abhisambandhānaṃ utujādīnampi calanato abhikkamādayo pavattantīti veditabbā.

由前进等转起的心生风界,对俱生色身的支撑、维持、移动之缘的形态变化,以显示意图为味,以成为身动摇之因为现起,以心生风界为足处。而此以身动摇而成为意图表知之因故,又自己以称为身动摇的身而可被了知故,称为「身表」。应知由此所动的心生色与相关的时节生等也移动,故前进等转起。

Vacībhedapavattakacittasamuṭṭhānapathavīdhātuyā upādiṇṇaghaṭṭanassa paccayo ākāravikāro adhippāyappakāsanarasā, vacīghosahetubhāvapaccupaṭṭhānā, cittasamuṭṭhānapathavīdhātupadaṭṭhānā. Sā panesā vacīghosena adhippāyaviññāpanahetuttā, sayañca tāya vacīghosasaṅkhātāya vācāya viññeyyattā ‘‘vacīviññattī’’ti vuccati. Yathā hi araññe ussāpetvā bandhagosīsādiudakanimittaṃ disvā udakamettha atthīti viññāyati, evaṃ kāyavipphandanañceva vacīghosañca gahetvā kāyavacīviññattiyopi viññāyanti.

由语言分别论转起的心生地界,对所取的撞击之缘的形态变化,以显示意图为味,以成为语声之因为现起,以心生地界为足处。而此以语声而成为意图表知之因故,又自己以称为语声的语而可被了知故,称为「语表」。正如在森林中竖立束草、牛头等水的标记,见之而了知「此处有水」,如是取身动摇与语声,也了知身表与语表。

§442

Rūpaparicchedalakkhaṇā rūpapariyantappakāsanarasā, rūpamariyādāpaccupaṭṭhānā, asamphuṭṭhabhāvacchiddavivarabhāvapaccupaṭṭhānā vā, paricchinnarūpapadaṭṭhānā. Yāya paricchinnesu rūpesu idamito uddhamadho tiriyanti ca hoti.

以色的限定为特相,以显示色的边际为味,以色的界限为现起,或以不接触、有间隙、有空隙为现起,以所限定的色为足处。由此在所限定的诸色中有「此从此、上下横」。

§443

Adandhatālakkhaṇā rūpānaṃ garubhāvavinodanarasā, lahuparivattitāpaccupaṭṭhānā, lahurūpapadaṭṭhānā. Athaddhatālakkhaṇā rūpānaṃ thaddhabhāvavinodanarasā, sabbakiriyāsu avirodhitāpaccupaṭṭhānā, mudurūpapadaṭṭhānā. Sarīrakiriyānukūlakammaññabhāvalakkhaṇā akammaññatāvinodanarasā, adubbalabhāvapaccupaṭṭhānā, kammaññarūpapadaṭṭhānā.

不僵硬以色法的轻快状态之破除为特相,以轻快转变为现起,以轻色法为近因。不僵直以色法的僵直状态之破除为味,以在一切作业中不受阻碍为现起,以柔软色法为近因。身体作业顺适的适业性以不适业性之破除为味,以不羸弱状态为现起,以适业色法为近因。

Etā pana tisso na aññamaññaṃ vijahanti, evaṃ santepi yo arogino viya rūpānaṃ lahubhāvo adandhatā lahuparivattippakāro rūpadandhattakaradhātukkhobhapaṭipakkhapaccayasamuṭṭhāno, so rūpavikāro . Yo pana suparimadditacammasseva rūpānaṃ mudubhāvo sabbakiriyāvisesesu vasavattanabhāvamaddavappakāro rūpatthaddhattakaradhātukkhobhapaṭipakkhapaccayasamuṭṭhāno, so rūpavikāro . Yo pana sudantasuvaṇṇasseva rūpānaṃ kammaññabhāvo sarīrakiriyānukūlabhāvappakāro sarīrakiriyānaṃ ananukūlakaradhātukkhobhapaṭipakkhapaccayasamuṭṭhāno, so rūpavikāro ti evametāsaṃ viseso veditabbo.

然而这三者不互相舍离,虽然如此,犹如无病者的色法之轻快状态、不僵硬、轻快转变的形态、由与造成色法僵硬的界扰动相对的缘所生起者,此为色变异。犹如善揉皮革的色法之柔软状态、在一切作业特殊中的自在状态、柔软的形态、由与造成色法僵直的界扰动相对的缘所生起者,此为色变异。犹如善锻炼的黄金的色法之适业性、身体作业顺适状态的形态、由与造成身体作业不顺适的界扰动相对的缘所生起者,此为色变异,如此应知这些的差别。

§444

Ācayalakkhaṇo pubbantato rūpānaṃ ummujjāpanaraso, niyyātanapaccupaṭṭhāno, paripuṇṇabhāvapaccupaṭṭhāno vā, upacitarūpapadaṭṭhāno. Pavattilakkhaṇā anuppabandhanarasā, anupacchedapaccupaṭṭhānā, anuppabandhakarūpapadaṭṭhānā. Ubhayampetaṃ jātirūpassevādhivacanaṃ, ākāranānattato pana veneyyavasena ca ‘‘upacayo santatī’’ti uddesadesanā katā. Yasmā panettha atthato nānattaṃ natthi, tasmā imesaṃ padānaṃ niddese ‘‘yo āyatanānaṃ ācayo, so rūpassa upacayo. Yo rūpassa upacayo, sā rūpassa santatī’’ti (dha. sa. 641-642) vuttaṃ. Aṭṭhakathāyampi ‘‘ācayo nāma nibbatti, upacayo nāma vaḍḍhi, santati nāma pavattī’’ti (dha. sa. aṭṭha. 641) vatvā ‘‘nadītīre khatakūpakamhi udakuggamanakālo viya ācayo nibbatti, paripuṇṇakālo viya upacayo vaḍḍhi, ajjhottharitvā gamanakālo viya santati pavattī’’ti (dha. sa. aṭṭha. 641) upamā katā.

积集以从前际色法的浮现为味,以导出为现起,或以圆满状态为现起,以积集色法为近因。相续以连结为味,以不断为现起,以连结色法为近因。这两者都只是生色法的同义语,但由于行相的差别及为了所调伏者,故作「积集、相续」的标举教示。然而因为在此义上没有差别,所以在这些词句的解释中说:「诸处的积集,即是色的积集。色的积集,即是色的相续。」在注释中也说:「积集名为生起,积集名为增长,相续名为进行」,并作譬喻:「犹如河岸所挖之井中水的涌现时为积集、生起,圆满时为积集、增长,溢出而流动时为相续、进行。」

Upamāvasāne ca ‘‘evaṃ kiṃ kathitaṃ hoti? Āyatanena ācayo kathito, ācayena āyatanaṃ kathita’’nti vuttaṃ. Tasmā yā rūpānaṃ paṭhamābhinibbatti, sā ācayo. Yā tesaṃ upari aññesampi nibbattamānānaṃ nibbatti, sā vaḍḍhiākārena upaṭṭhānato upacayo. Yā tesampi upari punappunaṃ aññesaṃ nibbattamānānaṃ nibbatti, sā anupabandhākārena upaṭṭhānato santatīti ca pavuccatīti veditabbā.

在譬喻的结尾说:「如此说了什么?以处说积集,以积集说处。」因此,色法的最初生起,是积集。那些之上其他正在生起者的生起,因以增长的行相现起故为积集。那些之上再三其他正在生起者的生起,因以连结的行相现起故称为相续,应如此了知。

Rūpaparipākalakkhaṇā upanayanarasā, sabhāvānapagamepi navabhāvāpagamapaccupaṭṭhānā vīhipurāṇabhāvo viya, paripaccamānarūpapadaṭṭhānā. Khaṇḍiccādibhāvena dantādīsu vikāradassanato idaṃ pākaṭajaraṃ sandhāya vuttaṃ. Arūpadhammānaṃ pana paṭicchannajarā nāma hoti, tassā esa vikāro natthi, yā ca pathavī udakapabbatacandimasūriyādīsu avīcijarā nāma.

色法成熟以引导为味,虽然自性不离去但新性离去为现起,犹如稻谷的陈旧状态,以正在成熟的色法为近因。因为在牙齿等中以破损等状态见到变异,故说此明显的老。然而无色法有名为隐蔽老者,那没有此变异,以及在地、水、山、月、日等中有名为无间老者。

Paribhedalakkhaṇā saṃsīdanarasā, khayavayapaccupaṭṭhānā, paribhijjamānarūpapadaṭṭhānā.

破坏以崩解为味,以衰灭为现起,以正在破坏的色法为近因。

§445

Ojālakkhaṇo rūpāharaṇaraso, upatthambhanapaccupaṭṭhāno, kabaḷaṃ katvā āharitabbavatthupadaṭṭhāno. Yāya ojāya sattā yāpenti, tassā etaṃ adhivacanaṃ.

食素以色法的食为味,以支持为现起,以作成团而应食的事物为近因。有情依此食素而活命,这是它的同义语。

§446

Imāni tāva pāḷiyaṃ āgatarūpāneva. Aṭṭhakathāyaṃ pana balarūpaṃ sambhavarūpaṃ jātirūpaṃ rogarūpaṃ ekaccānaṃ matena middharūpanti evaṃ aññānipi rūpāni āharitvā ‘‘addhā munīsi sambuddho, natthi nīvaraṇā tavā’’tiādīni (su. ni. 546) vatvā middharūpaṃ tāva natthiyevāti paṭikkhittaṃ. Itaresu rogarūpaṃ jaratāaniccatāggahaṇena gahitameva, jātirūpaṃ upacayasantatiggahaṇena, sambhavarūpaṃ āpodhātuggahaṇena, balarūpaṃ vāyodhātuggahaṇena gahitameva. Tasmā tesu ekampi visuṃ natthīti sanniṭṭhānaṃ kataṃ.

这些只是在圣典中所来的色法。然而在注释中举出力色法、生色法、生色法、病色法、依某些人的见解睡眠色法等其他色法后,说「确实你是牟尼、正觉者,你没有诸盖」等,首先驳斥睡眠色法确实不存在。在其余中,病色法已由老性、无常性的摄取而摄取,生色法由积集、相续的摄取,生色法由水界的摄取,力色法由风界的摄取而已摄取。因此作出结论:在那些中连一个也不单独存在。

Iti idaṃ catuvīsatividhaṃ upādārūpaṃ pubbe vuttaṃ catubbidhaṃ bhūtarūpañcāti aṭṭhavīsatividhaṃ rūpaṃ hoti anūnamanadhikaṃ.

如此,这二十四种所造色与前面所说的四种大种色,合为二十八种色,不多不少。

§447

Taṃ sabbampi na hetu ahetukaṃ hetuvippayuttaṃ sappaccayaṃ lokiyaṃ sāsavamevātiādinā nayena .

那一切色都不是因,是无因的、与因不相应的、有缘的、世间的、有漏的等等方式。

Ajjhattikaṃ bāhiraṃ, oḷārikaṃ sukhumaṃ, dūre santike, nipphannaṃ anipphannaṃ, pasādarūpaṃ napasādarūpaṃ, indriyaṃ anindriyaṃ, upādiṇṇaṃ anupādiṇṇantiādivasena .

内、外,粗、细,远、近,已生、未生,净色、非净色,根、非根,执取、非执取等等方式。

Tattha cakkhādipañcavidhaṃ attabhāvaṃ adhikicca pavattattā sesaṃ tato bāhirattā . Cakkhādīni nava āpodhātuvajjitā tisso dhātuyo cāti dvādasavidhaṃ ghaṭṭanavasena gahetabbato sesaṃ tato viparītattā . Yaṃ sukhumaṃ tadeva duppaṭivijjhasabhāvattā itaraṃ suppaṭivijjhasabhāvattā . Catasso dhātuyo, cakkhādīni terasa, kabaḷīkārāhāro cāti aṭṭhārasavidhaṃ rūpaṃ paricchedavikāralakkhaṇabhāvaṃ atikkamitvā sabhāveneva pariggahetabbato sesaṃ tabbiparītatāya . Cakkhādipañcavidhaṃ rūpādīnaṃ gahaṇapaccayabhāvena ādāsatalaṃ viya vippasannattā itaraṃ tato viparītattā . Pasādarūpameva itthindriyādittayena saddhiṃ adhipatiyaṭṭhena sesaṃ tato viparītattā . Yaṃ kammajanti parato vakkhāma, taṃ kammena upādiṇṇattā sesaṃ tato viparītattā anupādiṇṇaṃ.

其中,眼等五种依于自身而转起故为内,其余从彼外故为外。眼等九种、除水界外的三界,这十二种色因以撞击而取故为粗,其余与彼相反故为细。凡是细的,即因难通达的自性故为远,其余因易通达的自性故为近。四界、眼等十三种、段食,这十八种色超越了限定与变化的特相状态,仅以自性而应被把握故为远,其余与彼相反故为近。眼等五种色因作为色等所缘的缘,如镜面般清净故为净色,其余与彼相反故为非净色。净色本身与女根等三种,以增上义故为根,其余与彼相反故为非根。凡是业生的,我们将在后面说,那因被业所执取故为执取,其余与彼相反故为非执取。

§448

Puna sabbameva rūpaṃ sanidassanakammajādīnaṃ tikānaṃ vasena hoti. Tattha oḷārike rūpaṃ sesaṃ . Sabbampi sukhumaṃ . Evaṃ tāva sanidassanattikavasena tividhaṃ. Kammajādittikavasena pana kammato jātaṃ tadaññapaccayajātaṃ nakutocijātaṃ . Cittato jātaṃ tadaññapaccayajātaṃ nakutocijātaṃ āhārato jātaṃ tadaññapaccayajātaṃ nakutocijātaṃ . Ututo jātaṃ tadaññapaccayajātaṃ nakutocijātaṃ nti evaṃ kammajādittikavasena tividhaṃ.

再者,一切色都依有见等三法的方式而有。其中,粗色为色处,其余一切为细。如此,首先依有见三法的方式为三种。但依业生等三法的方式,则为:从业而生、从其他缘而生、从任何处都不生;从心而生、从其他缘而生、从任何处都不生;从食而生、从其他缘而生、从任何处都不生;从时节而生、从其他缘而生、从任何处都不生。如此依业生等三法的方式为三种。

§449

Puna diṭṭhādirūparūpādivatthādicatukkavasena . Tattha rūpāyatanaṃ nāma dassanavisayattā, saddāyatanaṃ nāma savanavisayattā, gandharasaphoṭṭhabbattayaṃ nāma sampattagāhakaindriyavisayattā, sesaṃ nāma viññāṇasseva visayattāti evaṃ tāva diṭṭhādicatukkavasena catubbidhaṃ.

再者,依所见等色、色等、所依等四法的方式。其中,色处之名因是见的所缘,声处之名因是闻的所缘,香、味、触三种之名因是已到达的取根的所缘,其余之名仅因是识的所缘。如此,首先依所见等四法的方式为四种。

Nipphannarūpaṃ panettha nāma, ākāsadhātu nāma, kāyaviññattiādi kammaññatāpariyantaṃ nāma, jātijarābhaṅgaṃ nāmāti evaṃ rūparūpādicatukkavasena catubbidhaṃ.

但在此,已生色之名,虚空界之名,身表等乃至业的状态之名,生、老、坏之名。如此依色、色等四法的方式为四种。

Yaṃ panettha hadayarūpaṃ nāma, taṃ na dvāraṃ. Viññattidvayaṃ na vatthu. Pasādarūpaṃ ceva . Sesaṃ nti evaṃ vatthādicatukkavasena catubbidhaṃ.

但在此,凡是心所依色之名,那不是门。表二种不是所依。净色以及其余。如此依所依等四法的方式为四种。

§450

Puna ekajaṃ, dvijaṃ, tijaṃ, catujaṃ, nakutocijātanti imesaṃ vasena pañcavidhaṃ. Tattha kammajameva cittajameva ca nāma. Tesu saddhiṃ hadayavatthunā indriyarūpaṃ meva. Viññattidvayaṃ meva. Yaṃ pana cittato ca ututo ca jātaṃ, taṃ nāma, taṃ saddāyatanameva. Yaṃ utucittāhārehi jātaṃ, taṃ nāma, taṃ pana lahutādittayameva. Yaṃ catūhipi kammādīhi jātaṃ, taṃ nāma, taṃ lakkhaṇarūpavajjaṃ avasesaṃ hoti. Lakkhaṇarūpaṃ pana . Kasmā? Na hi uppādassa uppādo atthi, uppannassa ca paripākabhedamattaṃ itaradvayaṃ. Yampi ‘‘rūpāyatanaṃ saddāyatanaṃ gandhāyatanaṃ rasāyatanaṃ phoṭṭhabbāyatanaṃ ākāsadhātu āpodhātu rūpassa lahutā, rūpassa mudutā, rūpassa kammaññatā, rūpassa upacayo, rūpassa santati, kabaḷīkāro āhāro, ime dhammā cittasamuṭṭhānā’’tiādīsu (dha. sa. 1201) jātiyā kutocijātattaṃ anuññātaṃ, taṃ pana rūpajanakapaccayānaṃ kiccānubhāvakkhaṇe diṭṭhattāti veditabbaṃ.

再者,依一生、二生、三生、四生、非任何所生之方式为五种。其中,仅由业生者、仅由心生者为二生。于彼等中,与心所依色一起的诸根色为二生。二表为二生。凡从心与时节所生者为二生,即声处。凡从时节、心、食所生者为三生,即轻快性等三法。凡从业等四者所生者为四生,即除相色外的其余诸色。相色则非任何所生。为何?因为生起没有生起,已生起者的其余二者只是成熟与坏灭而已。在「色处、声处、香处、味处、触处、空界、水界、色之轻快性、色之柔软性、色之适业性、色之增长、色之相续、段食,这些法是心等起的」等处所允许的某种程度的任何所生性,应知那是在诸色生因之作用力的刹那所见。

Idaṃ tāva rūpakkhandhe vitthārakathāmukhaṃ. · 此为色蕴广说论门

Viññāṇakkhandhakathā识蕴论

§451

Itaresu pana yaṃkiñci vedayitalakkhaṇaṃ, sabbaṃ taṃ ekato katvā vedanākkhandho; yaṃkiñci sañjānanalakkhaṇaṃ, sabbaṃ taṃ ekato katvā saññākkhandho; yaṃkiñci abhisaṅkharaṇalakkhaṇaṃ, sabbaṃ taṃ ekato katvā saṅkhārakkhandho; yaṃkiñci vijānanalakkhaṇaṃ, sabbaṃ taṃ ekato katvā viññāṇakkhandho veditabbo. Tattha yasmā viññāṇakkhandhe viññāte itare suviññeyyā honti, tasmā viññāṇakkhandhaṃ ādiṃ katvā vaṇṇanaṃ karissāma.

于其余诸蕴中,凡任何具有感受之相者,将一切合为一体即是受蕴;凡任何具有想之相者,将一切合为一体即是想蕴;凡任何具有造作之相者,将一切合为一体即是行蕴;凡任何具有识知之相者,将一切合为一体即是识蕴,应如是了知。其中,因为识蕴被了知时,其余诸蕴容易被了知,因此我们将以识蕴为首来作分别论。

Yaṃkiñci vijānanalakkhaṇaṃ, sabbaṃ taṃ ekato katvā viññāṇakkhandho veditabboti hi vuttaṃ. Kiñca vijānanalakkhaṇaṃ viññāṇaṃ? Yathāha ‘‘vijānāti vijānātīti kho, āvuso, tasmā viññāṇanti vuccatī’’ti (ma. ni. 1.449). Viññāṇaṃ cittaṃ manoti atthato ekaṃ. Tadetaṃ vijānanalakkhaṇena sabhāvato ekavidhampi jātivasena tividhaṃ kusalaṃ, akusalaṃ, abyākatañca.

「凡任何具有识知之相者,将一切合为一体即是识蕴,应如是了知」,如是已说。何者是具有识知之相的识?如所说:「识知、识知,贤友!因此称为识。」识、心、意,在意义上是一。此识虽以识知之相在自性上为一种,但依生之方式为三种:善、不善、无记。

§452

Tattha bhūmibhedato catubbidhaṃ kāmāvacaraṃ rūpāvacaraṃ arūpāvacaraṃ lokuttarañca. Tattha somanassupekkhāñāṇasaṅkhārabhedato aṭṭhavidhaṃ. Seyyathidaṃ – somanassasahagataṃ ñāṇasampayuttaṃ asaṅkhāraṃ sasaṅkhārañca, tathā ñāṇavippayuttaṃ. Upekkhāsahagataṃ ñāṇasampayuttaṃ asaṅkhāraṃ sasaṅkhārañca, tathā ñāṇavippayuttaṃ.

其中,依地之分别论为四种:欲界、色界、无色界、出世间。其中欲界善,依悦俱、舍俱、智、行之分别论为八种。即:悦俱智相应无行、有行,如是智不相应;舍俱智相应无行、有行,如是智不相应。

Yadā hi deyyadhammapaṭiggāhakādisampattiṃ aññaṃ vā somanassahetuṃ āgamma haṭṭhapahaṭṭho ‘‘atthi dinna’’ntiādinayappavattaṃ (ma. ni. 1.441) sammādiṭṭhiṃ purakkhatvā asaṃsīdanto anussāhito parehi dānādīni puññāni karoti, tadāssa somanassasahagataṃ ñāṇasampayuttaṃ cittaṃ asaṅkhāraṃ hoti. Yadā pana vuttanayena haṭṭhatuṭṭho sammādiṭṭhiṃ purakkhatvā amuttacāgatādivasena saṃsīdamāno vā parehi vā ussāhito karoti, tadāssa tadeva cittaṃ sasaṅkhāraṃ hoti. Imasmiñhi atthe saṅkhāroti etaṃ attano vā paresaṃ vā vasena pavattassa pubbapayogassādhivacanaṃ. Yadā pana ñātijanassa paṭipattidassanena jātaparicayā bāladārakā bhikkhū disvā somanassajātā sahasā kiñcideva hatthagataṃ dadanti vā vandanti vā, tadā tatiyaṃ cittaṃ uppajjati. Yadā pana ‘‘detha vandathāti’’ ñātīhi ussāhitā evaṃ paṭipajjanti, tadā catutthaṃ cittaṃ uppajjati. Yadā pana deyyadhammapaṭiggāhakādīnaṃ asampattiṃ aññesaṃ vā somanassahetūnaṃ abhāvaṃ āgamma catūsupi vikappesu somanassarahitā honti, tadā sesāni cattāri upekkhāsahagatāni uppajjantīti. Evaṃ somanassupekkhāñāṇasaṅkhārabhedato aṭṭhavidhaṃ kāmāvacarakusalaṃ veditabbaṃ.

当依于施物、受者等的圆满或其他悦因,欢喜踊跃,以「有布施」等方式进行的正见为先导,不犹豫、不被他人激励而行布施等福德时,彼时其悦俱智相应无行心生起。当以所说方式欢喜满足,以正见为先导,以不舍离等方式犹豫或被他人激励而行时,彼时其同样的心为有行。在此义中,「行」是对自己或他人方面进行的预备努力的同义词。当愚痴的小孩因见亲族的行为而生起熟悉,见到比库们生起悦意,突然布施手中所持之物或礼敬时,彼时第三心生起。当被亲族激励「布施吧!礼敬吧!」而如是行时,彼时第四心生起。当依于施物、受者等的不圆满或其他悦因的不存在,在四种分别论中都离悦时,彼时其余四种舍俱心生起。如是,依悦俱、舍俱、智、行之分别论,应知欲界善为八种。

pana jhānaṅgayogabhedato pañcavidhaṃ hoti. Seyyathidaṃ, vitakkavicārapītisukhasamādhiyuttaṃ paṭhamaṃ, atikkantavitakkaṃ dutiyaṃ, tato atikkantavicāraṃ tatiyaṃ, tato virattapītikaṃ catutthaṃ, atthaṅgatasukhaṃ upekkhāsamādhiyuttaṃ pañcamanti.

色界善依禅支结合之分别论为五种。即:与寻、伺、喜、乐、定相应的第一禅,超越寻的第二禅,从彼超越伺的第三禅,从彼离喜的第四禅,灭乐与舍、定相应的第五禅。

catunnaṃ āruppānaṃ yogavasena catubbidhaṃ. Vuttappakārena hi ākāsānañcāyatanajjhānena sampayuttaṃ paṭhamaṃ, viññāṇañcāyatanādīhi dutiyatatiyacatutthāni . Lokuttaraṃ catumaggasampayogato catubbidhanti evaṃ tāva kusalaviññāṇameva ekavīsatividhaṃ hoti.

无色界善依四无色之结合方式为四种。以所说方式,与空无边处禅相应的为第一,与识无边处等相应的为第二、第三、第四。出世间善依四道之结合为四种。如是,首先善识即为二十一种。

§453

pana bhūmito ekavidhaṃ kāmāvacarameva, mūlato tividhaṃ lobhamūlaṃ dosamūlaṃ mohamūlañca.

不善依地为一种,仅欲界;依根为三种:贪根、嗔根、痴根。

Tattha somanassupekkhādiṭṭhigatasaṅkhārabhedato aṭṭhavidhaṃ. Seyyathidaṃ, somanassasahagataṃ diṭṭhigatasampayuttaṃ asaṅkhāraṃ sasaṅkhārañca, tathā diṭṭhigatavippayuttaṃ. Upekkhāsahagataṃ diṭṭhigatasampayuttaṃ asaṅkhāraṃ sasaṅkhārañca, tathā diṭṭhigatavippayuttaṃ.

其中,由喜俱、舍俱、邪见相应、有行无行之别而有八种。即:喜俱邪见相应无行、有行,如是邪见不相应;舍俱邪见相应无行、有行,如是邪见不相应。

Yadā hi ‘‘natthi kāmesu ādīnavo’’ti (ma. ni. 1.469) ādinā nayena micchādiṭṭhiṃ purakkhatvā haṭṭhatuṭṭho kāme vā paribhuñjati, diṭṭhamaṅgalādīni vā sārato pacceti sabhāvatikkheneva anussāhitena cittena, tadā paṭhamaṃ akusalacittaṃ uppajjati. Yadā mandena samussāhitena cittena, tadā dutiyaṃ. Yadā micchādiṭṭhiṃ apurakkhatvā kevalaṃ haṭṭhatuṭṭho methunaṃ vā sevati, parasampattiṃ vā abhijjhāyati, parabhaṇḍaṃ vā harati sabhāvatikkheneva anussāhitena cittena, tadā tatiyaṃ. Yadā mandena samussāhitena cittena, tadā catutthaṃ. Yadā pana kāmānaṃ vā asampattiṃ āgamma aññesaṃ vā somanassahetūnaṃ abhāvena catūsupi vikappesu somanassarahitā honti, tadā sesāni cattāri upekkhāsahagatāni uppajjantīti evaṃ somanassupekkhādiṭṭhigatasaṅkhārabhedato aṭṭhavidhaṃ lobhamūlaṃ veditabbaṃ.

当以「诸欲中无过患」等方式先行邪见,欢喜满足地享受诸欲,或认为所见吉相等为实,以自然的锐利而未被策励的心,此时生起第一不善心。当以迟钝被策励的心时,则第二。当未先行邪见,仅仅欢喜满足地行淫,或贪求他人财富,或盗取他人财物,以自然的锐利而未被策励的心时,则第三。当以迟钝被策励的心时,则第四。然而,当由于诸欲不得,或由于其他喜因不存在,在四种分别论中离喜时,则生起其余四种舍俱。如是由喜、舍、邪见、有行之别,应知贪根有八种。

pana domanassasahagataṃ paṭighasampayuttaṃ asaṅkhāraṃ sasaṅkhāranti duvidhameva hoti, tassa pāṇātipātādīsu tikkhamandappavattikāle pavatti veditabbā.

然而,忧俱嗔恚相应无行、有行,仅有二种,应知其在杀生等时以锐利、迟钝而转起时的转起。

upekkhāsahagataṃ vicikicchāsampayuttaṃ uddhaccasampayuttañcāti duvidhaṃ. Tassa sanniṭṭhānavikkhepakāle pavatti veditabbāti evaṃ akusalaviññāṇaṃ dvādasavidhaṃ hoti.

舍俱疑相应、掉举相应,有二种。应知其在犹豫、散乱时的转起。如是不善识有十二种。

§454

jātibhedato duvidhaṃ vipākaṃ kiriyañca. Tattha bhūmito catubbidhaṃ kāmāvacaraṃ rūpāvacaraṃ arūpāvacaraṃ lokuttarañca. Tattha kāmāvacaraṃ duvidhaṃ kusalavipākaṃ akusalavipākañca. Kusalavipākampi duvidhaṃ ahetukaṃ sahetukañca.

由生之别有二种:果报与唯作。其中,由地有四种:欲界、色界、无色界、出世间。其中,欲界有二种:善果报、不善果报。善果报亦有二种:无因、有因。

Tattha alobhādivipākahetuvirahitaṃ ahetukaṃ, taṃ cakkhuviññāṇaṃ, sotaghānajivhākāyaviññāṇaṃ , sampaṭicchanakiccā manodhātu, santīraṇādikiccā dve manoviññāṇadhātuyo cāti aṭṭhavidhaṃ.

其中,离无贪等果报因者为无因,即眼识、耳鼻舌身识、领受作用的意界、推度等作用的二意识界,有八种。

Tattha cakkhusannissitarūpavijānanalakkhaṇaṃ rūpamattārammaṇarasaṃ, rūpābhimukhabhāvapaccupaṭṭhānaṃ, rūpārammaṇāya kiriyamanodhātuyā apagamapadaṭṭhānaṃ. Sotādisannissitasaddādivijānanalakkhaṇāni saddādimattārammaṇarasāni, saddādiabhimukhabhāvapaccupaṭṭhānāni, saddārammaṇādīnaṃ kiriyamanodhātūnaṃ apagamapadaṭṭhānāni.

其中,依眼了知色之相,以色为所缘之味,向色之现起,以色为所缘的唯作意界之灭去为足处。依耳等了知声等之相,以声等为所缘之味,向声等之现起,以声为所缘等的唯作意界之灭去为足处。

Cakkhuviññāṇādīnaṃ anantaraṃ rūpādivijānanalakkhaṇā rūpādisampaṭicchanarasā, tathābhāvapaccupaṭṭhānā, cakkhuviññāṇādiapagamapadaṭṭhānā.

紧接眼识等之后,了知色等之相,领受色等之味,如是之现起,眼识等灭去为足处。

Ahetukavipākā saḷārammaṇavijānanalakkhaṇā duvidhāpi santīraṇādikiccā santīraṇādirasā, tathābhāvapaccupaṭṭhānā, hadayavatthupadaṭṭhānā. Somanassupekkhāyogato pana dvipañcaṭṭhānabhedato ca tassā bhedo. Etāsu hi ekā ekantamiṭṭhārammaṇe pavattisabbhāvato somanassasampayuttā hutvā santīraṇatadārammaṇavasena pañcadvāre ceva javanāvasāne ca pavattanato dviṭṭhānā hoti. Ekā iṭṭhamajjhattārammaṇe pavattisabbhāvato upekkhāsampayuttā hutvā santīraṇatadārammaṇapaṭisandhibhavaṅgacutivasena pavattanato pañcaṭṭhānā hoti.

无因果报,以了知六所缘为特相,有两种,具有审察等作用,以审察等为味,以如此存在为现起,以心所依处为足处。然而,由于与悦、舍相应,以及由于二处与五处之分,而有其区别。在这些当中,一种由于只在极可意所缘生起的自性,与悦相应,由于以审察与彼所缘之方式在五门及速行终了时生起,故为二处。一种由于在可意与中舍所缘生起的自性,与舍相应,由于以审察、彼所缘、结生、有分、死之方式生起,故为五处。

Aṭṭhavidhampi cetaṃ ahetukavipākaviññāṇaṃ niyatāniyatārammaṇattā duvidhaṃ. Upekkhāsukhasomanassabhedato tividhaṃ. Viññāṇapañcakaṃ hettha niyatārammaṇaṃ yathākkamaṃ rūpādīsuyeva pavattito, sesaṃ aniyatārammaṇaṃ. Tatra hi manodhātu pañcasupi rūpādīsu pavattati, manoviññāṇadhātudvayaṃ chasūti. Kāyaviññāṇaṃ panettha sukhayuttaṃ, dviṭṭhānā manoviññāṇadhātu somanassayuttā, sesaṃ upekkhāyuttanti. Evaṃ tāva aṭṭhavidhaṃ veditabbaṃ.

这八种无因果报识,由于所缘的决定与不决定,为二种。由于舍、乐、悦之分,为三种。在此,识五法是决定所缘,因为依次只在色等生起,其余是不决定所缘。在那里,意界在色等五种所缘生起,意识界二种在六种所缘生起。然而在此,身识与乐相应,二处的意识界与悦相应,其余与舍相应。如此,首先应知为八种。

Alobhādivipākahetusampayuttaṃ pana taṃ kāmāvacarakusalaṃ viya somanassādi bhedato aṭṭhavidhaṃ. Yathā pana kusalaṃ dānādivasena chasu ārammaṇesu pavattati, na idaṃ tathā. Idañhi paṭisandhibhavaṅgacutitadārammaṇavasena parittadhammapariyāpannesuyeva chasu ārammaṇesu pavattati . Saṅkhārāsaṅkhārabhāvo panettha āgamanādivasena veditabbo. Sampayuttadhammānañca visese asatipi ādāsatalādīsu mukhanimittaṃ viya nirussāhaṃ vipākaṃ, mukhaṃ viya saussāhaṃ kusalanti veditabbaṃ.

然而,与无贪等果报因相应的那欲界善,如欲界善一样,由于悦等之分为八种。然而,如善以布施等之方式在六所缘生起,此不如此。此只以结生、有分、死、彼所缘之方式,在包摄于小法的六所缘生起。然而在此,有行与无行的状态应以来等之方式了知。即使在相应法没有差别时,应知无努力的果报如镜面等中的面相,有努力的善如面。

Kevalaṃ hi akusalavipākaṃ ahetukameva, taṃ cakkhuviññāṇaṃ, sotaghānajivhākāyaviññāṇaṃ, sampaṭicchanakiccā manodhātu, santīraṇādikiccā pañcaṭṭhānā manoviññāṇadhātūti sattavidhaṃ. Taṃ lakkhaṇādito kusalāhetukavipāke vuttanayeneva veditabbaṃ.

然而,只有不善果报是无因,那是眼识、耳鼻舌身识、具领受作用的意界、具审察等作用的五处意识界,为七种。那应以特相等,如善与无因果报所说之方式了知。

Kevalañhi kusalavipākāni iṭṭhaiṭṭhamajjhattārammaṇāni, imāni aniṭṭhaaniṭṭhamajjhattārammaṇāni. Tāni ca upekkhāsukhasomanassabhedato tividhāni, imāni dukkhaupekkhāvasena duvidhāni. Ettha hi kāyaviññāṇaṃ dukkhasahagatameva, sesāni upekkhāsahagatāni. Sā ca tesu upekkhā hīnā dukkhaṃ viya nātitikhiṇā, itaresu upekkhā paṇītā sukhaṃ viya nātitikhiṇā. Iti imesaṃ sattannaṃ akusalavipākānaṃ purimānañca soḷasannaṃ kusalavipākānaṃ vasena kāmāvacaraṃ vipākaviññāṇaṃ tevīsatividhaṃ.

然而,只有善果报是可意与可意中舍所缘,这些是不可意与不可意中舍所缘。那些由于舍、乐、悦之分为三种,这些由于苦、舍为二种。在此,身识只与苦俱,其余与舍俱。在那些当中的舍是劣的,如苦一样不太锐利,在其他的舍是殊胜的,如乐一样不太锐利。如此,由于这七种不善果报与前面十六种善果报,欲界果报识为二十三种。

pana kusalaṃ viya pañcavidhaṃ. Kusalaṃ pana samāpattivasena javanavīthiyaṃ pavattati. Idaṃ upapattiyaṃ paṭisandhibhavaṅgacutivasena. Yathā ca rūpāvacaraṃ, evaṃ kusalaṃ viya catubbidhaṃ. Pavattibhedopissa rūpāvacare vuttanayo eva. catumaggayuttacittaphalattā catubbidhaṃ, taṃ maggavīthivasena ceva samāpattivasena ca dvidhā pavattati. Evaṃ sabbampi catūsu bhūmīsu chattiṃsavidhaṃ vipākaviññāṇaṃ hoti.

然而,色界果报如善一样为五种。然而,善以等至之方式在速行心路生起。此在生起时以结生、有分、死之方式。如色界,无色界果报如善一样为四种。其生起之分,在色界所说之方式即是。出世间果报由于与四道相应之心果,为四种,那以道心路之方式及以等至之方式,二种生起。如此,在四地一切果报识为三十六种。

pana bhūmibhedato tividhaṃ kāmāvacaraṃ rūpāvacaraṃ arūpāvacarañca. Tattha kāmāvacaraṃ duvidhaṃ ahetukaṃ sahetukañca. Tattha alobhādikiriyahetuvirahitaṃ ahetukaṃ, taṃ manodhātumanoviññāṇadhātubhedato duvidhaṃ.

然而,唯作由于地之分为三种:欲界、色界、无色界。在那里,欲界为二种:无因与有因。在那里,离无贪等唯作因的是无因,那由于意界与意识界之分为二种。

Tattha cakkhuviññāṇādipurecararūpādivijānanalakkhaṇā āvajjanarasā, rūpādiabhimukhabhāvapaccupaṭṭhānā, bhavaṅgavicchedapadaṭṭhānā, sā upekkhāyuttāva hoti.

在那里,以眼识等为前导、以了知色等为特相、以转向为味、以面向色等为现起、以有分断为足处,那只与舍相应。

pana duvidhā sādhāraṇā asādhāraṇā ca. Tattha sādhāraṇā upekkhāsahagatāhetukakiriyā saḷārammaṇavijānanalakkhaṇā, kiccavasena pañcadvāramanodvāresu voṭṭhabbanāvajjanarasā, tathābhāvapaccupaṭṭhānā, ahetukavipākamanoviññāṇadhātu bhavaṅgānaṃ aññatarāpagamapadaṭṭhānā.

然而(作用心)有二种:共与不共。其中,共(作用心)是与舍俱行的无因作用,以了知六所缘为特相,以作用而言,在五门与意门有确定与转向之味,以如此状态为现起,以无因异熟意界、有分之任一灭去为近因。

Asādhāraṇā somanassasahagatāhetukakiriyā saḷārammaṇavijānanalakkhaṇā, kiccavasena arahataṃ anuḷāresu vatthūsu hasituppādanarasā, tathābhāvapaccupaṭṭhānā, ekantato hadayavatthupadaṭṭhānāti. Iti kāmāvacarakiriyaṃ ahetukaṃ tividhaṃ.

不共(作用心)是与悦俱行的有因作用,以了知六所缘为特相,以作用而言,对阿拉汉们在不严重的事物上有生起笑之味,以如此状态为现起,完全以心所依处为近因。如此,欲界作用的无因(心)有三种。

Sahetukaṃ pana somanassādibhedato kusalaṃ viya aṭṭhavidhaṃ. Kevalañhi kusalaṃ sekkhaputhujjanānaṃ uppajjati, idaṃ arahataṃyevāti ayamettha viseso. Evaṃ tāva kāmāvacaraṃ ekādasavidhaṃ.

然而有因(作用心)依悦等之别,如善(心)一般有八种。只是善(心)生起于有学与凡夫,此(作用心)唯生起于阿拉汉们,这是此中的差别。如此,首先欲界(作用心)有十一种。

Rūpāvacaraṃ pana arūpāvacarañca kusalaṃ viya pañcavidhaṃ catubbidhañca hoti. Arahataṃ uppattivaseneva cassa kusalato viseso veditabboti. Evaṃ sabbampi tīsu bhūmīsu vīsatividhaṃ kiriyaviññāṇaṃ hoti.

然而色界(作用心)与无色界(作用心),如善(心)一般,有五种与四种。应知此(作用心)与善(心)的差别,仅以生起于阿拉汉们。如此,在三地中一切作用识有二十种。

§455

Iti ekavīsati kusalāni dvādasākusalāni chattiṃsa vipākāni vīsati kiriyānīti sabbānipi honti. Yāni paṭisandhibhavaṅgāvajjanadassanasavanaghāyanasāyanaphusanasampaṭicchanasantīraṇavoṭṭhabbanajavanatadārammaṇacutivasena cuddasahi ākārehi pavattanti.

如此,二十一善、十二不善、三十六异熟、二十作用,一切共有(八十九心)。它们以结生、有分、转向、见、闻、嗅、尝、触、领受、推度、确定、速行、彼所缘、死亡,依十四行相而转起。

Kathaṃ? Yadā hi aṭṭhannaṃ kāmāvacarakusalānaṃ ānubhāvena devamanussesu sattā nibbattanti, tadā nesaṃ maraṇakāle paccupaṭṭhitaṃ kammakammanimittagatinimittānaṃ aññataraṃ ārammaṇaṃ katvā aṭṭha sahetukakāmāvacaravipākāni, manussesu paṇḍakādibhāvaṃ āpajjamānānaṃ dubbaladvihetukakusalavipākaupekkhāsahagatāhetukavipākamanoviññāṇadhātu cāti paṭisandhivasena nava vipākacittāni pavattanti. Yadā rūpāvacarārūpāvacarakusalānubhāvena rūpārūpabhavesu nibbattanti , tadā nesaṃ maraṇakāle paccupaṭṭhitaṃ kammanimittameva ārammaṇaṃ katvā nava rūpārūpāvacaravipākāni paṭisandhivasena pavattanti.

如何?当依八欲界善之力,有情生于天与人中时,彼等于死亡时,以现起的业、业相、趣相之任一为所缘,八有因欲界异熟,以及在人中成为般荼咖等状态者的弱二因善异熟、与舍俱行的无因异熟意界,如此九异熟心以结生而转起。当依色界、无色界善之力,生于色、无色有中时,彼等于死亡时,以现起的业相为所缘,九色、无色界异熟以结生而转起。

Yadā pana akusalānubhāvena apāye nibbattanti, tadā nesaṃ maraṇakāle paccupaṭṭhitaṃ kammakammanimittagatinimittānaṃ aññataraṃ ārammaṇaṃ katvā ekā akusalavipākāhetukamanoviññāṇadhātu paṭisandhivasena pavattatīti evaṃ tāvettha ekūnavīsatiyā vipākaviññāṇānaṃ pavatti veditabbā.

然而当依不善之力,生于恶趣时,彼等于死亡时,以现起的业、业相、趣相之任一为所缘,一不善异熟无因意界以结生而转起。如此,首先应知此中十九异熟识的转起。

Paṭisandhiviññāṇe pana niruddhe taṃ taṃ paṭisandhiviññāṇamanubandhamānaṃ tassa tasseva kammassa vipākabhūtaṃ tasmiññeva ārammaṇe tādisameva bhavaṅgaviññāṇaṃ nāma pavattati, punapi tādisanti evaṃ asati santānavinivattake aññasmiṃ cittuppāde nadīsotaṃ viya supinaṃ apassato niddokkamanakālādīsu aparimāṇasaṅkhyampi pavattatiyevāti evaṃ tesaññeva viññāṇānaṃ pi pavatti veditabbā.

然而结生识灭后,随逐彼彼结生识,是彼彼业的异熟,在同一所缘,如此相同的名为有分识转起,又如此相同,如此在不存在令相续转变的其他心生起时,如河流一般,在未见梦、出睡眠时等,转起无量数次。如此,应知彼等识的转起。

Evaṃ pavatte pana bhavaṅgasantāne yadā sattānaṃ indriyāni ārammaṇagahaṇakkhamāni honti, tadā cakkhussāpāthagate rūpe rūpaṃ paṭicca cakkhupasādassa ghaṭṭanā hoti, tato ghaṭṭanānubhāvena bhavaṅgacalanaṃ hoti, atha niruddhe bhavaṅge tadeva rūpaṃ ārammaṇaṃ katvā bhavaṅgaṃ vicchindamānā viya āvajjanakiccaṃ sādhayamānā kiriyamanodhātu uppajjati. Sotadvārādīsupi eseva nayo. Manodvāre pana chabbidhepi ārammaṇe āpāthagate bhavaṅgacalanānantaraṃ bhavaṅgaṃ vicchindamānā viya āvajjanakiccaṃ sādhayamānā ahetukakiriyamanoviññāṇadhātu uppajjati upekkhāsahagatāti evaṃ dvinnaṃ kiriyaviññāṇānaṃ pavatti veditabbā.

然而,当如此转起的有分相续中,诸有情的诸根具有取所缘的能力时,当色进入眼的范围,缘色而有眼净色的撞击,由撞击的力量而有有分的波动,于有分灭后,以该色为所缘,如同切断有分般地完成转向作用的唯作意界生起。在耳门等也是同样的方法。然而在意门,当六种所缘进入范围时,有分波动之后,如同切断有分般地完成转向作用的无因唯作意识界与舍俱生起。如此应知二种唯作识的转起。

Āvajjanānantaraṃ pana cakkhudvāre tāva dassanakiccaṃ sādhayamānaṃ cakkhupasādavatthukaṃ cakkhuviññāṇaṃ, sotadvārādīsu savanādikiccaṃ sādhayamānāni sotaghānajivhākāyaviññāṇāni pavattanti. Tāni iṭṭhaiṭṭhamajjhattesu visayesu kusalavipākāni, aniṭṭhaaniṭṭhamajjhattesu visayesu akusalavipākānīti evaṃ dasannaṃ vipākaviññāṇānaṃ pavatti veditabbā.

转向之后,首先在眼门,完成见的作用的、以眼净色为依处的眼识,在耳门等,完成听等作用的耳、鼻、舌、身识转起。它们在可喜的、可喜的中等的对象是善果报,在不可喜的、不可喜的中等的对象是不善果报。如此应知十种果报识的转起。

‘‘Cakkhuviññāṇadhātuyā uppajjitvā niruddhasamanantarā uppajjati cittaṃ mano mānasaṃ tajjā manodhātū’’tiādivacanato (vibha. 184) pana cakkhuviññāṇādīnaṃ anantarā tesaññeva visayaṃ sampaṭicchamānā kusalavipākānantaraṃ kusalavipākā, akusalavipākānantaraṃ akusalavipākā manodhātu uppajjati. Evaṃ dvinnaṃ vipākaviññāṇānaṃ pavatti veditabbā.

然而,由于「眼识界生起灭后的紧接着,生起心、意、意所、彼所生意界」等语句,在眼识等之后,领受那些同样的对象的,善果报之后是善果报的,不善果报之后是不善果报的意界生起。如此应知二种果报识的转起。

‘‘Manodhātuyāpi uppajjitvā niruddhasamanantarā uppajjati cittaṃ mano mānasaṃ tajjāmanoviññāṇadhātū’’ti (vibha. 184) vacanato pana manodhātuyā sampaṭicchitameva visayaṃ santīrayamānā akusalavipākamanodhātuyā anantarā akusalavipākā, kusalavipākāya anantarā iṭṭhārammaṇe somanassasahagatā, iṭṭhamajjhatte upekkhāsahagatā uppajjati vipākāhetukamanoviññāṇadhātūti evaṃ tiṇṇaṃ vipākaviññāṇānaṃ pavatti veditabbā.

然而,由于「意界生起灭后的紧接着,生起心、意、意所、彼所生意识界」的语句,推度意界所领受的对象的,不善果报意界之后是不善果报的,善果报之后,在可喜所缘是与悦俱的,在可喜的中等是与舍俱的果报无因意识界生起。如此应知三种果报识的转起。

Santīraṇānantaraṃ pana tameva visayaṃ vavatthāpayamānā uppajjati kiriyāhetukamanoviññāṇadhātu upekkhāsahagatāti evaṃ ekasseva kiriyaviññāṇassa pavatti veditabbā.

推度之后,确定该对象的唯作无因意识界与舍俱生起。如此应知一种唯作识的转起。

Voṭṭhabbanānantaraṃ pana sace mahantaṃ hoti rūpādiārammaṇaṃ, atha yathāvavatthāpite visaye aṭṭhannaṃ vā kāmāvacarakusalānaṃ dvādasannaṃ vā akusalānaṃ navannaṃ vā avasesakāmāvacarakiriyānaṃ aññataravasena cha satta vā javanāni javanti, eso tāva pañcadvāre nayo.

确定之后,如果色等所缘是大的,那么在如所确定的对象,以八种欲界善或十二种不善或九种其余欲界唯作中的任何一种方式,六或七个速行速行。这是五门的方法。

Manodvāre pana manodvārāvajjanānantaraṃ tāniyeva. Gotrabhuto uddhaṃ rūpāvacarato pañca kusalāni pañca kiriyāni, arūpāvacarato cattāri kusalāni cattāri kiriyāni, lokuttarato cattāri maggacittāni cattāri phalacittānīti imesu yaṃ yaṃ laddhapaccayaṃ hoti, taṃ taṃ javatīti evaṃ pañcapaññāsāya kusalākusalakiriyavipākaviññāṇānaṃ pavatti veditabbā.

然而在意门,意门转向之后是那些同样的。种姓之上,从色界有五种善、五种唯作,从无色界有四种善、四种唯作,从出世间有四种道心、四种果心,在这些中,凡是获得缘的,那个速行。如此应知五十五种善、不善、唯作、果报识的转起。

Javanāvasāne pana sace pañcadvāre atimahantaṃ, manodvāre ca vibhūtamārammaṇaṃ hoti, atha kāmāvacarasattānaṃ kāmāvacarajavanāvasāne iṭṭhārammaṇādīnaṃ purimakammajavanacittādīnañca vasena yo yo paccayo laddho hoti, tassa tassa vasena aṭṭhasu sahetukakāmāvacaravipākesu tīsu vipākāhetukamanoviññāṇadhātūsu ca aññataraṃ paṭisotagataṃ nāvaṃ anubandhamānaṃ kiñci antaraṃ udakamiva bhavaṅgassārammaṇato aññasmiṃ ārammaṇe javitaṃ javanamanubandhaṃ dvikkhattuṃ sakiṃ vā vipākaviññāṇaṃ uppajjati. Tadetaṃ javanāvasāne bhavaṅgassa ārammaṇe pavattanārahaṃ samānaṃ tassa javanassa ārammaṇaṃ ārammaṇaṃ katvā pavattattā tadārammaṇanti vuccati. Evaṃ ekādasannaṃ vipākaviññāṇānaṃ pavatti veditabbā.

然而在速行的终了,如果在五门是极大的,在意门是明了的所缘,那么对于欲界有情,在欲界速行的终了,由于可喜所缘等以及先前的业速行心等的缘故,凡是获得了哪个缘,依那个的缘故,在八种有因欲界果报和三种果报无因意识界中的任何一种,如同追随逆流而去的船的某些中间的水,在有分的所缘之外的所缘速行了的速行之后,果报识生起二次或一次。这个在速行的终了,虽然适合在有分的所缘转起,却以那个速行的所缘为所缘而转起,因此被称为彼所缘。如此应知十一种果报识的转起。

Tadārammaṇāvasāne pana puna bhavaṅgameva pavattati, bhavaṅge vicchinne puna āvajjanādīnīti evaṃ laddhapaccayacittasantānaṃ bhavaṅgānantaraṃ āvajjanaṃ āvajjanānantaraṃ dassanādīnīti cittaniyamavaseneva punappunaṃ tāva pavattati, yāva ekasmiṃ bhave bhavaṅgassa parikkhayo. Ekasmiṃ hi bhave yaṃ sabbapacchimaṃ bhavaṅgacittaṃ, taṃ tato cavanattā cutīti vuccati. Tasmā tampi ekūnavīsatividhameva hoti. Evaṃ ekūnavīsatiyā vipākaviññāṇānaṃ pavatti veditabbā.

然而,在彼所缘终了时,又只是有分转起;当有分中断时,又是转向等,如此,获得缘的心相续,在有分之后是转向,在转向之后是见等,如此依心的规则,一再地转起,直到一有中有分的穷尽。因为在一有中,凡是最后的有分心,由于从彼处死没,故称为死。因此,那也只是十九种。如此,应知十九种果报识的转起。

Cutito pana puna paṭisandhi, paṭisandhito puna bhavaṅganti evaṃ bhavagatiṭhitinivāsesu saṃsaramānānaṃ sattānaṃ avicchinnaṃ cittasantānaṃ pavattatiyeva. Yo panettha arahattaṃ pāpuṇāti, tassa cuticitte niruddhe niruddhameva hotīti.

然而,从死之后又是结生,从结生之后又是有分,如此,对于在诸有、诸趣、诸住处、诸居处轮回的诸有情,不断的心相续只是转起。但在此,凡到达阿拉汉果者,在他的死心灭时,即已灭尽。

Idaṃ viññāṇakkhandhe vitthārakathāmukhaṃ. · 此为识蕴广说论门

Vedanākkhandhakathā受蕴论

§456

Idāni yaṃ vuttaṃ ‘‘yaṃkiñci vedayitalakkhaṇaṃ, sabbaṃ taṃ ekato katvā vedanākkhandho veditabbo’’ti, etthāpi vedayitalakkhaṇaṃ nāma vedanāva. Yathāha – ‘‘vedayati vedayatīti kho āvuso, tasmā vedanāti vuccatī’’ti (ma. ni. 1.450). Sā pana vedayitalakkhaṇena sabhāvato ekavidhāpi jātivasena tividhā hoti kusalā, akusalā, abyākatā cāti.

现在,所说的「凡任何具有受的特相者,把一切那些合在一起,应知为受蕴」,在此,所谓受的特相,即是受。如所说:「朋友,受、受,因此称为受。」然而,那受以受的特相,就自性而言虽是一种,但依种类则有三种:善、不善、无记。

Tattha kāmāvacaraṃ somanassupekkhāñāṇasaṅkhārabhedato aṭṭhavidhantiādinā nayena vuttena kusalaviññāṇena sampayuttā kusalā, akusalena sampayuttā akusalā, abyākatena sampayuttā abyākatāti veditabbā. Sā sabhāvabhedato pañcavidhā hoti – sukhaṃ dukkhaṃ somanassaṃ domanassaṃ upekkhāti.

其中,与以「欲界的,由喜俱、舍俱、智相应、行的差别,为八种」等方式所说的善识相应的为善,与不善相应的为不善,与无记相应的为无记,应如此了知。那受依自性的差别为五种:乐、苦、喜、忧、舍。

Tattha kusalavipākena kāyaviññāṇena sampayuttaṃ sukhaṃ. Akusalavipākena dukkhaṃ. Kāmāvacarato catūhi kusalehi, catūhi sahetukavipākehi, ekena ahetukavipākena, catūhi sahetukakiriyehi, ekena ahetukakiriyena, catūhi akusalehi, rūpāvacarato ṭhapetvā pañcamajjhānaviññāṇaṃ catūhi kusalehi, catūhi vipākehi, catūhi kiriyehi, lokuttaraṃ pana yasmā ajhānikaṃ nāma natthi, tasmā aṭṭha lokuttarāni pañcannaṃ jhānānaṃ vasena cattālīsaṃ honti. Tesu ṭhapetvā aṭṭha pañcamajjhānikāni sesehi dvattiṃsāya kusalavipākehīti evaṃ somanassaṃ dvāsaṭṭhiyā viññāṇehi sampayuttaṃ. Domanassaṃ dvīhi akusalehi. Upekkhā avasesapañcapaññāsāya viññāṇehi sampayuttā.

其中,与善果报的身识相应的为乐。与不善果报的为苦。喜与六十二识相应:从欲界的四善、四有因果报、一无因果报、四有因唯作、一无因唯作、四不善;从色界的,除去第五禅识,四善、四果报、四唯作;然而,出世间的,因为没有所谓非禅那的,因此八出世间依五禅而成为四十。在那些当中,除去八第五禅那的,以其余三十二善果报。忧与二不善相应。舍与其余五十五识相应。

Tattha iṭṭhaphoṭṭhabbānubhavanalakkhaṇaṃ sampayuttānaṃ upabrūhanarasaṃ, kāyikaassādapaccupaṭṭhānaṃ, kāyindriyapadaṭṭhānaṃ.

其中,乐具有体验可喜触的特相,有增长相应法的作用,有身的享受的现起,有身根为近因。

Aniṭṭhaphoṭṭhabbānubhavanalakkhaṇaṃ sampayuttānaṃ milāpanarasaṃ, kāyikābādhapaccupaṭṭhānaṃ, kāyindriyapadaṭṭhānaṃ.

苦具有体验不可喜触的特相,有使相应法萎靡的作用,有身的苦恼的现起,有身根为近因。

Iṭṭhārammaṇānubhavanalakkhaṇaṃ yathā tathā vā iṭṭhākārasambhogarasaṃ, cetasikaassādapaccupaṭṭhānaṃ, passaddhipadaṭṭhānaṃ.

喜具有体验可喜所缘的特相,有或此或彼享受可喜行相的作用,有心所的享受的现起,有轻安为近因。

Aniṭṭhārammaṇānubhavanalakkhaṇaṃ yathā tathā vā aniṭṭhākārasambhogarasaṃ, cetasikābādhapaccupaṭṭhānaṃ, ekanteneva hadayavatthupadaṭṭhānaṃ.

以经验不可喜所缘为相,或以不可喜行相的接触为味,以心所的逼恼为现起,唯以心所依处为足处。

Majjhattavedayitalakkhaṇā upekkhā, sampayuttānaṃ nātiupabrūhanamilāpanarasā, santabhāvapaccupaṭṭhānā, nippītikacittapadaṭṭhānāti.

舍受以中舍的感受为相,以不过度增强或减弱俱生法为味,以寂静状态为现起,以无喜的心为足处。

Idaṃ vedanākkhandhe vitthārakathāmukhaṃ. · 此为受蕴广说论门

Saññākkhandhakathā想蕴论

§457

Idāni yaṃ vuttaṃ ‘‘yaṃkiñci sañjānanalakkhaṇaṃ, sabbaṃ taṃ ekato katvā saññākkhandho veditabbo’’ti, etthāpi sañjānanalakkhaṇaṃ nāma saññāva. Yathāha – ‘‘sañjānāti sañjānātīti kho, āvuso, tasmā saññāti vuccatī’’ti (ma. ni. 1.450). Sā panesā sañjānanalakkhaṇena sabhāvato ekavidhāpi jātivasena tividhā hoti kusalā, akusalā, abyākatā ca.

现在,关于所说的「凡是想知的相,把一切合在一起,应知为想蕴」,在此,想知的相即是想。如所说:「朋友,因为想知、想知,因此称为想。」然而,这想以想知的相,就自性而言虽然是一种,但依生起而言则有三种:善、不善、无记。

Tattha kusalaviññāṇasampayuttā kusalā, akusalasampayuttā akusalā, abyākatasampayuttā abyākatā. Na hi taṃ viññāṇaṃ atthi, yaṃ saññāya vippayuttaṃ, tasmā yattako viññāṇassa bhedo, tattako saññāyāti.

其中,与善识相应的是善,与不善相应的是不善,与无记相应的是无记。因为不存在与想不相应的识,因此识有多少种分别论,想也有多少种。

Sā panesā evaṃ viññāṇena samappabhedāpi lakkhaṇādito sabbāva sañjānanalakkhaṇā, tadevetanti puna sañjānanapaccayanimittakaraṇarasā dāruādīsu tacchakādayo viya, yathāgahitanimittavasena abhinivesakaraṇapaccupaṭṭhānā hatthidassakaandhā (udā. 54) viya, yathāupaṭṭhitavisayapadaṭṭhānā tiṇapurisakesu migapotakānaṃ purisāti uppannasaññā viyāti.

然而,这想虽然如此与识同样分别论,但从相等来看,一切都是以想知为相,以再想知缘而作相为味,如木材等上的木匠等,以依所取相而作现起执着为现起,如见象的盲人们,以所现起的所缘为足处,如草人上的小鹿生起「是人」之想。

Idaṃ saññākkhandhe vitthārakathāmukhaṃ. · 此为想蕴的详论之门

Saṅkhārakkhandhakathā行蕴论

§458

Yaṃ pana vuttaṃ ‘‘yaṃkiñci abhisaṅkharaṇalakkhaṇaṃ, sabbaṃ taṃ ekato katvā saṅkhārakkhandho veditabbo’’ti, ettha abhisaṅkharaṇalakkhaṇaṃ nāma rāsikaraṇalakkhaṇaṃ. Kiṃ pana tanti, saṅkhārāyeva. Yathāha – ‘‘saṅkhatamabhisaṅkharontīti kho, bhikkhave, tasmā saṅkhārāti vuccantī’’ti (saṃ. ni. 3.79). Te abhisaṅkharaṇalakkhaṇā, āyūhanarasā, vipphārapaccupaṭṭhānā, sesakhandhattayapadaṭṭhānā.

然而,关于所说的「凡是造作的相,把一切合在一起,应知为行蕴」,在此,造作的相即是积聚的相。那是什么呢?即是诸行。如所说:「诸比库,因为造作有为,因此称为诸行。」它们以造作为相,以积累为味,以散布为现起,以其余三蕴为足处。

Evaṃ lakkhaṇādito ekavidhāpi ca jātivasena tividhā kusalā, akusalā, abyākatāti . Tesu kusalaviññāṇasampayuttā kusalā. Akusalasampayuttā akusalā. Abyākatasampayuttā abyākatā.

如此,从相等来看虽然是一种,但依生起而言则有三种:善、不善、无记。其中,与善识相应的是善,与不善相应的是不善,与无记相应的是无记。

Tattha kāmāvacarapaṭhamakusalaviññāṇasampayuttā tāva niyatā sarūpena āgatā sattavīsati, yevāpanakā cattāro, aniyatā pañcāti chattiṃsa. Tattha phasso, cetanā, vitakko, vicāro, pīti, vīriyaṃ, jīvitaṃ, samādhi, saddhā, sati, hirī, ottappaṃ, alobho, adoso, amoho, kāyapassaddhi, cittapassaddhi, kāyalahutā, cittalahutā, kāyamudutā, cittamudutā, kāyakammaññatā, cittakammaññatā, kāyapāguññatā, cittapāguññatā, kāyujukatā, cittujukatāti ime sarūpena āgatā sattavīsati (dha. sa. 1; dha. sa. aṭṭha. 1 yevāpanakavaṇṇanā). Chando, adhimokkho, manasikāro, tatramajjhattatāti ime yevāpanakā cattāro (dha. sa. aṭṭha. 1 yevāpanakavaṇṇanā). Karuṇā, muditā, kāyaduccaritavirati, vacīduccaritavirati, micchājīvaviratīti ime aniyatā pañca. Ete hi kadāci uppajjanti, uppajjamānāpi ca na ekato uppajjanti.

其中,首先与欲界第一善识相应的,决定的、以自相而来的有二十七,一切处的有四,不决定的有五,共三十六。其中,触、思、寻、伺、喜、精进、命根、定、信、念、惭、愧、无贪、无嗔、无痴、身轻安、心轻安、身轻快性、心轻快性、身柔软性、心柔软性、身适业性、心适业性、身练达性、心练达性、身正直性、心正直性,这些是以自相而来的二十七。欲、胜解、作意、中舍性,这些是一切处的四。悲、喜、离身恶行、离语恶行、离邪命,这些是不决定的五。因为这些有时生起,即使生起也不一起生起。

§459

Tattha phusatīti . Svāyaṃ phusanalakkhaṇo. Saṅghaṭṭanaraso, sannipātapaccupaṭṭhāno, āpāthagatavisayapadaṭṭhāno. Ayañhi arūpadhammopi samāno ārammaṇe phusanākāreneva pavattati. Ekadesena ca analliyamānopi rūpaṃ viya cakkhu, saddo viya ca sotaṃ cittaṃ ārammaṇañca saṅghaṭṭeti, tikasannipātasaṅkhātassa attano kāraṇassa vasena paveditattā sannipātapaccupaṭṭhāno. Tajjāsamannāhārena ceva indriyena ca parikkhate visaye anantarāyeneva uppajjanato āpāthagatavisayapadaṭṭhānoti vuccati. Vedanādhiṭṭhānabhāvato pana niccammagāvī (saṃ. ni. 2.63) viya daṭṭhabbo.

于此,「触」。此以触为相。以撞击为味,以会合为现起,以所缘进入境界为足处。因为此法虽是无色法,但以触的方式在所缘上生起。虽然在某种程度上不依附,但如眼与色、耳与声,使心与所缘撞击,因为由于三和合所称的自己的原因而被宣说,故以会合为现起。因为由于同生的摄受与根,在无障碍的境界上立即生起,故说以所缘进入境界为足处。但因为是受的依处,应如「常被剥皮的牛」那样看待。

§460

Cetayatīti . Abhisandahatīti attho. Sā cetanābhāvalakkhaṇā, āyūhanarasā, saṃvidahanapaccupaṭṭhānā sakiccaparakiccasādhikā jeṭṭhasissamahāvaḍḍhakīādayo viya. Accāyikakammānussaraṇādīsu ca panāyaṃ sampayuttānaṃ ussahanabhāvena pavattamānā pākaṭā hoti.

「思」。意思是使聚集。彼以思的状态为相,以积累为味,以准备为现起,能成办自己的事与他人的事,如长子、大木匠等。但在紧急业的忆念等时,此以俱生法的努力状态而生起时是明显的。

yaṃ vattabbaṃ siyā, taṃ sabbaṃ pathavīkasiṇaniddese paṭhamajjhānavaṇṇanāyaṃ (visuddhi. 1.71) vuttameva.

凡应说的,一切都已在地遍的解释中,初禅的阐述中说了。

§461

Vīrabhāvo . Taṃ ussahanalakkhaṇaṃ, sahajātānaṃ upatthambhanarasaṃ, asaṃsīdanabhāvapaccupaṭṭhānaṃ. ‘‘Saṃviggo yoniso padahatī’’ti (a. ni. 4.113) vacanato saṃvegapadaṭṭhānaṃ, vīriyārambhavatthupadaṭṭhānaṃ vā, sammā āraddhaṃ sabbasampattīnaṃ mūlaṃ hotīti daṭṭhabbaṃ.

「精进」。彼以努力为相,以支持俱生法为味,以不退缩的状态为现起。因为「惊惧者如理地踏步」这句话,以惊惧为足处,或以精进发起的事为足处,应看作正确地发起是一切成就的根本。

§462

Jīvanti tena, sayaṃ vā jīvati, jīvanamattameva vā tanti . Lakkhaṇādīni panassa rūpajīvite vuttanayeneva veditabbāni. Tañhi rūpadhammānaṃ jīvitaṃ, idaṃ arūpadhammānanti idamevettha nānākaraṇaṃ.

「命根」——以此而活,或自己活,或仅是活命。但其相等应以在色命根中所说的方式了知。因为彼是色法的命根,此是无色法的,这是此处的差别。

§463

Ārammaṇe cittaṃ samaṃ ādhiyati, sammā vā ādhiyati, samādhānamattameva vā etaṃ cittassāti . So avisāralakkhaṇo, avikkhepalakkhaṇo vā, sahajātānaṃ sampiṇḍanaraso nhāniyacuṇṇānaṃ udakaṃ viya, upasamapaccupaṭṭhāno, visesato sukhapadaṭṭhāno, nivāte dīpaccīnaṃ ṭhiti viya cetaso ṭhitīti daṭṭhabbo.

「定」——心平等地住于所缘,或正确地住,或仅是心的等持。彼以不散乱为相,或以不动摇为相,以集合俱生法为味,如水对沐浴粉,以寂静为现起,特别以乐为足处,应看作如无风处的灯焰之住立那样的心的住立。

§464

Saddahanti etāya, sayaṃ vā saddahati, saddahanamattameva vā esāti . Sā saddahanalakkhaṇā, okappanalakkhaṇā vā, pasādanarasā udakappasādakamaṇi viya, pakkhandanarasā vā oghuttaraṇo viya. Akālussiyapaccupaṭṭhānā, adhimuttipaccupaṭṭhānā vā, saddheyyavatthupadaṭṭhānā, saddhammassavanādisotāpattiyaṅga(dī. ni. 3.311; saṃ. ni. 5.1001) padaṭṭhānā vā, hatthavittabījāni viya daṭṭhabbā.

「信」——以此而信,或自己信,或仅是信。彼以信为相,或以澄净为相,以净化为味,如净水宝珠,或以跳入为味,如渡瀑流者。以不浊为现起,或以胜解为现起,以应信之事为足处,或以听闻正法等预流支为足处,应看作如手、财富、种子。

§465

Saranti tāya, sayaṃ vā sarati saraṇamattameva vā esāti . Sā apilāpanalakkhaṇā, asammosarasā, ārakkhapaccupaṭṭhānā, visayābhimukhabhāvapaccupaṭṭhānā vā, thirasaññāpadaṭṭhānā, kāyādisatipaṭṭhānapadaṭṭhānā vā. Ārammaṇe daḷhapatiṭṭhitattā pana esikā viya, cakkhudvārādirakkhaṇato dovāriko viya ca daṭṭhabbā.

「念」——以此而忆念,或自己忆念,或仅是忆念。彼以不流失为相,以不忘失为味,以守护为现起,或以面向境界的状态为现起,以坚固想为足处,或以身等须跋为足处。但因为在所缘上坚固地确立,应看作如柱子,因为守护眼门等,应看作如守门者。

§466

Kāyaduccaritādīhi hiriyatīti . Lajjāyetaṃ adhivacanaṃ. Tehiyeva ottappatīti . Pāpato ubbegassetaṃ adhivacanaṃ. Tattha pāpato jigucchanalakkhaṇā hirī. Uttāsanalakkhaṇaṃ ottappaṃ. Lajjākārena pāpānaṃ akaraṇarasā hirī. Uttāsākārena ottappaṃ. Vuttappakāreneva ca pāpato saṅkocanapaccupaṭṭhānā etā, attagāravaparagāravapadaṭṭhānā. Attānaṃ garuṃ katvā hiriyā pāpaṃ jahāti kulavadhū viya. Paraṃ garuṃ katvā ottappena pāpaṃ jahāti vesiyā viya. Ime ca pana dve dhammā lokapālakāti (a. ni. 2.9) daṭṭhabbā.

「因身恶行等而惭」。这是惭的同义词。「因它们而愧」。这是对恶的恐惧的同义词。其中,惭以对恶羞耻为相。愧以恐惧为相。惭以羞耻的方式不造诸恶为味。愧以恐惧的方式为味。如所说的方式,这两者以从恶退缩为现起,以自重与重他为足处。重自己而以惭舍弃恶,如良家妇女。重他人而以愧舍弃恶,如妓女。应当见这两法为「世间的守护者」。

§467

Na lubbhanti tena, sayaṃ vā na lubbhati, alubbhanamattameva vā tanti . Adosāmohesupi eseva nayo. Tesu alobho ārammaṇe cittassa agedhalakkhaṇo, alaggabhāvalakkhaṇo vā kamaladale jalabindu viya. Apariggaharaso muttabhikkhu viya, anallīnabhāvapaccupaṭṭhāno asucimhi patitapuriso viya.

「不贪着于彼,或自己不贪着,或只是不贪着而已」。于无嗔、无痴也是同样的方法。其中,无贪以心对所缘不粘着为相,或以不执取为相,如莲叶上的水滴。以不执着为味,如已解脱的比库。以不耽溺为现起,如跌入须跋者。

§468

acaṇḍikkalakkhaṇo, avirodhalakkhaṇo vā anukūlamitto viya, āghātavinayaraso, pariḷāhavinayaraso vā candanaṃ viya, sommabhāvapaccupaṭṭhāno puṇṇacando viya.

无嗔以不凶暴为相,或以不对抗为相,如随顺的朋友。以去除愤怒为味,以去除热恼为味,如檀香。以柔和为现起,如满月。

§469

yathāsabhāvapaṭivedhalakkhaṇo, akkhalitapaṭivedhalakkhaṇo vā kusalissāsakhittausupaṭivedho viya, visayobhāsanaraso padīpo viya. Asammohapaccupaṭṭhāno araññagatasudesako viya. Tayopi cete sabbakusalānaṃ mūlabhūtāti daṭṭhabbā.

无痴以如实通达为相,或以无误通达为相,如善射手所射之箭的穿透。以照明所缘为味,如灯。以不迷惑为现起,如在森林中的善导者。应当见这三者为一切善法的根本。

§470

Kāyassa passambhanaṃ . Cittassa passambhanaṃ ti cettha vedanādayo tayo khandhā. Ubhopi panetā ekato katvā kāyacittadarathavūpasamalakkhaṇā kāyacittapassaddhiyo, kāyacittadarathanimaddanarasā, kāyacittānaṃ aparipphandanasītibhāvapaccupaṭṭhānā, kāyacittapadaṭṭhānā. Kāyacittānaṃ avūpasamakarauddhaccādikilesapaṭipakkhabhūtāti daṭṭhabbā.

「身的轻安。心的轻安」,这里的身是指受等三蕴。将这两者合为一体,身轻安与心轻安以止息身心的热恼为相,以镇伏身心的热恼为味,以身心的不动摇、清凉为现起,以身心为足处。应当见它们为身心的不寂止所作的掉举等烦恼的对治。

Kāyassa lahubhāvo . Cittassa lahubhāvo . Tā kāyacittagarubhāvavūpasamalakkhaṇā, kāyacittagarubhāvanimaddanarasā, kāyacittānaṃ adandhatāpaccupaṭṭhānā, kāyacittapadaṭṭhānā. Kāyacittānaṃ garubhāvakarathinamiddhādikilesapaṭipakkhabhūtāti daṭṭhabbā.

「身的轻快性。心的轻快性」。它们以止息身心的沉重为相,以镇伏身心的沉重为味,以身心的不迟钝为现起,以身心为足处。应当见它们为身心的沉重所作的昏沉睡眠等烦恼的对治。

Kāyassa mudubhāvo . Cittassa mudubhāvo . Tā kāyacittatthambhavūpasamalakkhaṇā , kāyacittathaddhabhāvanimaddanarasā, appaṭighātapaccupaṭṭhānā, kāyacittapadaṭṭhānā. Kāyacittānaṃ thaddhabhāvakaradiṭṭhimānādikilesapaṭipakkhabhūtāti daṭṭhabbā.

「身的柔软性。心的柔软性」。它们以止息身心的僵硬为相,以镇伏身心的强硬为味,以不抵抗为现起,以身心为足处。应当见它们为身心的强硬所作的邪见、我慢等烦恼的对治。

Kāyassa kammaññabhāvo . Cittassa kammaññabhāvo . Tā kāyacittākammaññabhāvavūpasamalakkhaṇā, kāyacittākammaññabhāvanimaddanarasā, kāyacittānaṃ ārammaṇakaraṇasampattipaccupaṭṭhānā, kāyacittapadaṭṭhānā. Kāyacittānaṃ akammaññabhāvakarāvasesanīvaraṇādipaṭipakkhabhūtā, pasādanīyavatthūsu pasādāvahā, hitakiriyāsu viniyogakkhamabhāvāvahā suvaṇṇavisuddhi viyāti daṭṭhabbā.

「身的适业性。心的适业性」。它们以止息身心的不适业性为相,以镇伏身心的不适业性为味,以身心成功地作所缘为现起,以身心为足处。应当见它们为身心的不适业性所作的其余诸盖等的对治,于可信之事带来净信,于应作利益之事带来适合运用的状态,如黄金的清净。

Kāyassa pāguññabhāvo . Cittassa pāguññabhāvo . Tā kāyacittānaṃ agelaññabhāvalakkhaṇā, kāyacittagelaññanimaddanarasā, nirādīnavapaccupaṭṭhānā, kāyacittapadaṭṭhānā. Kāyacittānaṃ gelaññakaraasaddhiyādipaṭipakkhabhūtāti daṭṭhabbā.

身的轻安性。心的轻安性。它们以身心的不笨重性为特相,以镇伏身心的笨重为味,以无过患为现起,以身心为足处。应见它们是身心的笨重之因——不信等的对治。

Kāyassa ujukabhāvo . Cittassa ujukabhāvo . Tā kāyacittaajjavalakkhaṇā, kāyacittakuṭilabhāvanimaddanarasā, ajimhatāpaccupaṭṭhānā, kāyacittapadaṭṭhānā. Kāyacittānaṃ kuṭilabhāvakaramāyāsāṭheyyādipaṭipakkhabhūtāti daṭṭhabbā.

身的正直性。心的正直性。它们以身心的正直为特相,以镇伏身心的曲性为味,以不歪曲为现起,以身心为足处。应见它们是身心的曲性之因——诡诈、虚伪等的对治。

§471

ti kattukāmatāyetaṃ adhivacanaṃ. Tasmā so kattukāmatālakkhaṇo chando, ārammaṇapariyesanaraso, ārammaṇena atthikatāpaccupaṭṭhāno, tadevassa padaṭṭhānaṃ. Ārammaṇaggahaṇe ayaṃ cetaso hatthappasāraṇaṃ viya daṭṭhabbo.

这是欲作性的同义语。因此,那欲以欲作性为特相,以寻求所缘为味,以对所缘的需要为现起,那本身即是它的足处。在取所缘时,应见此如心的伸手。

§472

Adhimuccanaṃ . So sanniṭṭhānalakkhaṇo, asaṃsappanaraso, nicchayapaccupaṭṭhāno, sanniṭṭheyyadhammapadaṭṭhāno, ārammaṇe niccalabhāvena indakhīlo viya daṭṭhabbo.

胜解。它以确定为特相,以不动摇为味,以决定为现起,以应确定之法为足处,应见它如因陀罗柱,以在所缘上不动摇性。

§473

Kiriyā kāro. Manamhi kāro . Purimamanato visadisamanaṃ karotītipi manasikāro. Svāyaṃ ārammaṇapaṭipādako, vīthipaṭipādako, javanapaṭipādakoti tippakāro.

作业即作。在意中的作。或者从前意作出不同的意,故为作意。此有三种:所缘的导引者、路的导引者、速行的导引者。

Tattha manamhi kāroti manasikāro. So sāraṇalakkhaṇo, sampayuttānaṃ ārammaṇe saṃyojanaraso, ārammaṇābhimukhabhāvapaccupaṭṭhāno, ārammaṇapadaṭṭhāno. Saṅkhārakkhandhapariyāpanno, ārammaṇapaṭipādakattena sampayuttānaṃ sārathi viya daṭṭhabbo. ti pana pañcadvārāvajjanassetaṃ adhivacanaṃ. ti manodvārāvajjanassetaṃ adhivacanaṃ. Na te idha adhippetā.

其中,在意中作,故为作意。它以引导为特相,以连结俱生法于所缘为味,以面向所缘为现起,以所缘为足处。它摄属于行蕴,应见它如俱生法的御者,因为导引所缘。「意之作」这是五门转向的同义语。「意之作」这是意门转向的同义语。它们在此不是所指的。

§474

Tesu dhammesu majjhattatā . Sā cittacetasikānaṃ samavāhitalakkhaṇā, ūnādhikatānivāraṇarasā, pakkhapātupacchedanarasā vā, majjhattabhāvapaccupaṭṭhānā, cittacetasikānaṃ ajjhupekkhanabhāvena samappavattānaṃ ājānīyānaṃ ajjhupekkhakasārathi viya daṭṭhabbā.

于诸法中的中舍性。它以心心所的平衡为特相,以防止不足与过度为味,或以断除偏袒为味,以中立性为现起,应见它如对同等运行的纯种马的旁观御者,因为对心心所的旁观性。

ca brahmavihāraniddese (visuddhi. 1.262) vuttanayeneva veditabbā. Kevalañhi tā appanāppattā rūpāvacarā, imā kāmāvacarāti ayameva viseso.

以及在梵住的分别论中所说的方式应知。只是那些达到安止的色界,这些是欲界,这是唯一的差别。

Keci pana mettupekkhāyopi aniyatesu icchanti, taṃ na gahetabbaṃ. Atthato hi adosoyeva mettā, tatramajjhattupekkhāyeva upekkhāti.

然而,有些人想要慈与舍也在不定中,那不应被接受。因为从义理上说,慈即是无嗔,在那里的舍即是中舍。

§475

Kāyaduccaritato virati . Esa nayo sesāsupi. Lakkhaṇādito panetā tissopi kāyaduccaritādivatthūnaṃ avītikkamalakkhaṇā, amaddanalakkhaṇāti vuttaṃ hoti. Kāyaduccaritādivatthuto saṅkocanarasā, akiriyapaccupaṭṭhānā, saddhāhirottappaappicchatādiguṇapadaṭṭhānā, pāpakiriyato cittassa vimukhabhāvabhūtāti daṭṭhabbā.

离身恶行。这是其余诸离的方法。但从相等开始,这三种离都被说为:以不违越身恶行等诸事的相为特相,以不压迫为特相。以从身恶行等诸事收缩为味,以不作为现起,以信、惭、愧、少欲等诸德为足处,应见为从恶作转离心的状态。

§476

Iti imeva chattiṃsa saṅkhārā paṭhamena kāmāvacarakusalaviññāṇena sampayogaṃ gacchantīti veditabbā. Yathā ca paṭhamena, evaṃ dutiyenāpi. Sasaṅkhārabhāvamattameva hettha viseso.

如此,应知这三十六行即与第一欲界善识相应。如与第一相应,与第二也是如此。在此仅有行的差别。

Tatiyena pana ṭhapetvā amohaṃ avasesā veditabbā. Tathā catutthena. Sasaṅkhārabhāvamattameva hettha viseso.

但与第三相应,应知除了无痴,其余诸行。与第四也是如此。在此仅有行的差别。

Paṭhame vuttesu pana ṭhapetvā pītiṃ avasesā pañcamena sampayogaṃ gacchanti. Yathā ca pañcamena, evaṃ chaṭṭhenāpi. Sasaṅkhārabhāvamattameva hettha viseso. Sattamena ca pana ṭhapetvā amohaṃ avasesā veditabbā. Tathā aṭṭhamena. Sasaṅkhārabhāvamattameva hettha viseso.

但在第一所说的诸行中,除了喜,其余诸行与第五相应。如与第五相应,与第六也是如此。在此仅有行的差别。但与第七相应,应知除了无痴,其余诸行。与第八也是如此。在此仅有行的差别。

Paṭhame vuttesu ṭhapetvā viratittayaṃ sesā rūpāvacarakusalesu paṭhamena sampayogaṃ gacchanti. Dutiyena tato vitakkavajjā. Tatiyena tato vicāravajjā. Catutthena tato pītivajjā. Pañcamena tato aniyatesu karuṇāmuditāvajjā. Teyeva catūsu āruppakusalesu. Arūpāvacarabhāvoyeva hi ettha viseso.

在第一所说的诸行中,除了三离,其余诸行与色界善的第一相应。与第二相应则除了寻。与第三相应则除了伺。与第四相应则除了喜。与第五相应则在不定中除了悲与喜。在四无色界善中也是这些。因为在此仅有无色界的差别。

Lokuttaresu paṭhamajjhānike tāva maggaviññāṇe paṭhamarūpāvacaraviññāṇe vuttanayena, dutiyajjhānikādibhede dutiyarūpāvacaraviññāṇādīsu vuttanayeneva veditabbā. Karuṇāmuditānaṃ pana abhāvo, niyataviratitā , lokuttaratā cāti ayamettha viseso. Evaṃ tāva kusalāyeva saṅkhārā veditabbā.

在出世间的初禅道识中,应知如在第一色界识中所说的方法;在第二禅等的区别中,如在第二色界识等中所说的方法。但在此的差别是:悲与喜的不存在、诸离的决定性、出世间性。如此,首先应知善的诸行。

§477

Akusalesu lobhamūle paṭhamākusalasampayuttā tāva niyatā sarūpena āgatā terasa, yevāpanakā cattāroti sattarasa. Tattha phasso, cetanā, vitakko, vicāro, pīti, vīriyaṃ, jīvitaṃ, samādhi, ahirikaṃ, anottappaṃ, lobho, moho, micchādiṭṭhīti ime sarūpena āgatā terasa (dha. sa. 365; dha. sa. aṭṭha. 365). Chando, adhimokkho, uddhaccaṃ, manasikāroti ime yevāpanakā cattāro (dha. sa. aṭṭha. 365).

在不善中,与贪根的第一不善相应的,决定的以自相来的有十三,普遍的有四,共十七。其中,触、思、寻、伺、喜、精进、命根、定、无惭、无愧、贪、痴、邪见,这些是以自相来的十三。欲、胜解、掉举、作意,这些是普遍的四。

§478

Tattha na hiriyatīti ahiriko. Ahirikassa bhāvo . Na otappatīti . Tesu kāyaduccaritādīhi ajigucchanalakkhaṇaṃ, alajjālakkhaṇaṃ vā. teheva asārajjalakkhaṇaṃ, anuttāsalakkhaṇaṃ vā. Ayamettha saṅkhepo. Vitthāro pana hirottappānaṃ vuttapaṭipakkhavasena veditabbo.

于此,「不惭」(ahiriko)即「于彼不惭」。无惭者之状态即「无惭」(ahirika)。「不愧」(anottappa)即「不畏惧」。于彼等身恶行等中,以不厌恶为相,或以不羞耻为相。以彼等即以不羞惭为相,或以不恐惧为相。此为此处之总说。详说则应依惭愧所说之相反方式而知。

§479

Lubbhanti tena, sayaṃ vā lubbhati, lubbhanamattameva vā tanti . Muyhanti tena, sayaṃ vā muyhati, muyhanamattameva vā tanti . Tesu ārammaṇaggahaṇalakkhaṇo makkaṭālepo viya, abhisaṅgaraso tattakapāle khittamaṃsapesi viya. Apariccāgapaccupaṭṭhāno telañjanarāgo viya. Saṃyojaniyadhammesu assādadassanapadaṭṭhāno. Taṇhānadībhāvena vaḍḍhamāno sīghasotā nadī iva mahāsamuddaṃ apāyameva gahetvā gacchatīti daṭṭhabbo.

「贪」(lobha)即「诸人因彼而贪求,或自己贪求,或仅是贪求之事」。「痴」(moha)即「诸人因彼而痴迷,或自己痴迷,或仅是痴迷之事」。于彼等中,贪以执取所缘为相,如猴子之胶,以黏着为味,如投入热锅中之肉片,以不舍弃为现起,如油彩之染着,以于结缚法中见味为足处。应见其如河流因渴爱等而增长,如急流之河只取恶趣而往大海。

§480

cittassa andhabhāvalakkhaṇo, aññāṇalakkhaṇo vā, asampaṭivedharaso, ārammaṇasabhāvacchādanaraso vā, asammāpaṭipattipaccupaṭṭhāno, andhakārapaccupaṭṭhāno vā, ayonisomanasikārapadaṭṭhāno, sabbākusalānaṃ mūlanti daṭṭhabbo.

痴以心之盲目状态为相,或以无智为相,以不通达为味,或以覆蔽所缘自性为味,以错误行道为现起,或以黑暗为现起,以非如理作意为足处,应见其为一切不善之根。

§481

Micchā passanti tāya, sayaṃ vā micchā passati, micchādassanamattaṃ vā esāti . Sā ayoniso abhinivesalakkhaṇā, parāmāsarasā, micchābhinivesapaccupaṭṭhānā, ariyānaṃ adassanakāmatādipadaṭṭhānā, paramaṃ vajjanti daṭṭhabbā.

「邪见」(micchādiṭṭhi)即「诸人因彼而邪见,或自己邪见,或仅是邪见之事」。彼应见为以非如理之执着为相,以执取为味,以邪执着为现起,以不欲见圣者等为足处,为最上之过失。

§482

Uddhatabhāvo . Taṃ avūpasamalakkhaṇaṃ vātābhighātacalajalaṃ viya, anavaṭṭhānarasaṃ vātābhighātacaladhajapaṭākā viya, bhantattapaccupaṭṭhānaṃ pāsāṇābhighātasamuddhatabhasmaṃ viya, cetaso avūpasame ayonisomanasikārapadaṭṭhānaṃ, cittavikkhepoti daṭṭhabbaṃ. Sesā kusale vuttanayeneva veditabbā. Akusalabhāvoyeva hi akusalabhāvena ca lāmakattaṃ etesaṃ tehi viseso.

「掉举」(uddhacca)即掉举之状态。彼以不寂止为相,如被风击动之水,以不安住为味,如被风击动之旗帜,以散乱为现起,如被石击起之灰尘,以于心不寂止时非如理作意为足处,应见为心之散乱。其余诸法应依善法中所说之方式而知。此等之不善性即以不善性而为劣性,此为彼等与彼等之差别。

§483

Iti ime sattarasa saṅkhārā paṭhamena akusalaviññāṇena sampayogaṃ gacchantīti veditabbā. Yathā ca paṭhamena, evaṃ dutiyenāpi. Sasaṅkhāratā panettha thinamiddhassa ca aniyatatā viseso.

如是应知此十七行与第一不善识相应而行。如与第一者,与第二者亦然。然而此处有行性,以及昏沉睡眠之不决定性为差别。

Tattha thinanatā . Middhanatā . Anussāhasaṃhananatā asattivighāto cāti attho. Thinañca middhañca thinamiddhaṃ. Tattha anussāhalakkhaṇaṃ, vīriyavinodanarasaṃ, saṃsīdanapaccupaṭṭhānaṃ. akammaññatālakkhaṇaṃ, onahanarasaṃ, līnatāpaccupaṭṭhānaṃ, pacalāyikāniddāpaccupaṭṭhānaṃ vā. Ubhayampi arativijambhikādīsu ayonisomanasikārapadaṭṭhānaṃ.

于此,「昏沉」(thīna)即昏沉性。「睡眠」(middha)即睡眠性。「懈怠」即无勇悍、无力之破坏之义。昏沉与睡眠即「昏沉睡眠」。于此,昏沉以无勇悍为相,以除遣精进为味,以沉没为现起。睡眠以不适业性为相,以压抑为味,以萎靡为现起,或以打瞌睡为现起。此二者皆以于不乐、呵欠等中非如理作意为足处。

Tatiyena paṭhame vuttesu ṭhapetvā micchādiṭṭhiṃ avasesā veditabbā. panettha aniyato hoti. Ayaṃ viseso, so uṇṇatilakkhaṇo, sampaggaharaso, ketukamyatāpaccupaṭṭhāno, diṭṭhivippayuttalobhapadaṭṭhāno, ummādo viya daṭṭhabbo.

于第三识中,应知除邪见外,其余为第一识中所说者。然而此处慢为不决定。此为差别。彼以高举为相,以自负为味,以欲如旗帜为现起,以离见之贪为足处,应见如狂妄。

Catutthena dutiye vuttesu ṭhapetvā micchādiṭṭhiṃ avasesā veditabbā. Etthāpi ca māno aniyatesu hotiyeva. Paṭhame vuttesu pana ṭhapetvā pītiṃ avasesā pañcamena sampayogaṃ gacchanti. Yathā ca pañcamena, evaṃ chaṭṭhenāpi. Sasaṅkhāratā panettha thinamiddhassa ca aniyatabhāvo viseso. Sattamena pañcame vuttesu ṭhapetvā diṭṭhiṃ avasesā veditabbā. Māno panettha aniyato hoti. Aṭṭhamena chaṭṭhe vuttesu ṭhapetvā diṭṭhiṃ avasesā veditabbā. Etthāpi ca māno aniyatesu hotiyevāti.

以第四与第二所说者,除了邪见,其余应知。于此,慢也在不定者中。于第一所说者,除了喜,其余与第五相应。如与第五,如是与第六也。于此,有行性及昏沉睡眠的不定性是差别。以第七与第五所说者,除了见,其余应知。于此,慢是不定的。以第八与第六所说者,除了见,其余应知。于此,慢也在不定者中。

§484

Dosamūlesu pana dvīsu paṭhamasampayuttā tāva niyatā sarūpena āgatā ekādasa, yevāpanakā cattāro, aniyatā tayoti aṭṭhārasa . Tattha phasso, cetanā, vitakko, vicāro, vīriyaṃ, jīvitaṃ, samādhi, ahirikaṃ, anoppattaṃ, doso, mohoti ime sarūpena āgatā ekādasa (dha. sa. 413; dha. sa. aṭṭha. 413). Chando, adhimokkho, uddhaccaṃ, manasikāroti ime yevāpanakā cattāro (dha. sa. aṭṭha. 413). Issā, macchariyaṃ, kukkuccanti ime aniyatā tayo (dha. sa. aṭṭha. 413).

于二嗔根中,首先与第一相应者:以自相而来的决定者十一,仅为足数者四,不定者三,共十八。于此,触、思、寻、伺、精进、命根、定、无惭、无愧、嗔、痴,这些是以自相而来的十一。欲、胜解、掉举、作意,这些是仅为足数者四。嫉、悭、恶作,这些是不定者三。

§485

Tattha dussanti tena, sayaṃ vā dussati, dussanamattameva vā tanti . So caṇḍikkalakkhaṇo pahaṭāsīviso viya, visappanaraso visanipāto viya, attano nissayadahanaraso vā dāvaggi viya. Dūsanapaccupaṭṭhāno laddhokāso viya sapatto, āghātavatthupadaṭṭhāno, visasaṃsaṭṭhapūtimuttaṃ viya daṭṭhabbo.

于此,以它而败坏,或自己败坏,或只是败坏之事,故为嗔。它以凶暴为相,如被激怒的毒蛇;以蔓延为味,如毒的扩散;以烧自己所依为味,如森林火。以破坏为现起,如得到机会的敌人;以恼害事为近因,应见如混合毒的腐臭尿。

§486

Issāyanā . Sā parasampattīnaṃ usūyanalakkhaṇā. Tattheva anabhiratirasā, tato vimukhabhāvapaccupaṭṭhānā, parasampattipadaṭṭhānā, saṃyojananti daṭṭhabbā.

嫉妒。它以嫉妒他人成就为相。以于彼不喜为味,以从彼背离为现起,以他人成就为近因,应见为结。

§487

Maccharabhāvo . Taṃ laddhānaṃ vā labhitabbānaṃ vā attano sampattīnaṃ nigūhanalakkhaṇaṃ, tāsaṃyeva parehi sādhāraṇabhāvaakkhamanarasaṃ, saṅkocanapaccupaṭṭhānaṃ, kaṭukañcukatāpaccupaṭṭhānaṃ vā, attasampattipadaṭṭhānaṃ, cetaso virūpabhāvoti daṭṭhabbaṃ.

悭的状态。它以隐藏已得或应得的自己成就为相,以不能忍受它们与他人共有为味,以收缩为现起,或以苦涩的吝啬为现起,以自己成就为近因,应见为心的丑陋状态。

§488

Kucchitaṃ kataṃ kukataṃ. Tassa bhāvo . Taṃ pacchānutāpalakkhaṇaṃ, katākatānusocanarasaṃ, vippaṭisārapaccupaṭṭhānaṃ, katākatapadaṭṭhānaṃ, dāsabyamiva daṭṭhabbaṃ. Sesā vuttappakārāyevāti.

恶作之事。它的状态。它以事后懊悔为相,以追悔已作未作为味,以后悔为现起,以已作未作为近因,应见如奴隶状态。其余如前所说。

Iti ime aṭṭhārasa saṅkhārā paṭhamena dosamūlena sampayogaṃ gacchantīti veditabbā. Yathā ca paṭhamena, evaṃ dutiyenāpi. Sasaṅkhāratā pana aniyatesu ca thinamiddhasambhavova viseso.

如是应知这十八行与第一嗔根相应。如与第一,如是与第二也。有行性及不定者中昏沉睡眠的存在是差别。

§489

Mohamūlesu dvīsu vicikicchāsampayuttena tāva phasso, cetanā, vitakko, vicāro, vīriyaṃ, jīvitaṃ, cittaṭṭhiti, ahirikaṃ, anottappaṃ , moho, vicikicchāti sarūpena āgatā ekādasa (dha. sa. 422; dha. sa. aṭṭha. 422), uddhaccaṃ, manasikāroti yevāpanakā dve cāti terasa.

于二痴根中,首先与疑相应者:触、思、寻、伺、精进、命根、心住、无惭、无愧、痴、疑,以自相而来的十一;掉举、作意,仅为足数者二,共十三。

§490

Tattha ti pavattiṭṭhitimatto dubbalo samādhi. Vigatā cikicchāti . Sā saṃsayalakkhaṇā, kampanarasā, anicchayapaccupaṭṭhānā, anekaṃsagāhapaccupaṭṭhānā vā, vicikicchāyaṃ ayonisomanasikārapadaṭṭhānā, paṭipattiantarāyakarāti daṭṭhabbā. Sesā vuttappakārāyeva.

其中,「于彼」是指仅有生起与住立的微弱定。「离疑」,那疑应被视为:以怀疑为相,以动摇为味,以不决定为现起,或以执取多方面为现起,以非如理作意为足处,能障碍道。其余的如前所说的方式。

Uddhaccasampayuttena vicikicchāsampayutte vuttesu ṭhapetvā vicikicchaṃ sesā dvādasa. Vicikicchāya abhāvena panettha adhimokkho uppajjati. Tena saddhiṃ teraseva, adhimokkhasabbhāvato ca balavataro samādhi hoti. Yañcettha uddhaccaṃ, taṃ sarūpeneva āgataṃ. Adhimokkhamanasikārā yevāpanakavasenāti evaṃ akusalasaṅkhārā veditabbā.

在与掉举相应及与疑相应中所说的,除了疑之外,其余有十二。然而在此由于疑的不存在,胜解生起。与那一起有十三,由于胜解的存在,定更强。在此的掉举,以自相而来。由于胜解作意的排除方式,如此应知不善行。

§491

Abyākatesu vipākābyākatā tāva ahetukasahetukabhedato duvidhā. Tesu ahetukavipākaviññāṇasampayuttā ahetukā. Tattha kusalākusalavipākacakkhuviññāṇasampayuttā tāva phasso, cetanā, jīvitaṃ, cittaṭṭhitīti sarūpena āgatā cattāro (dha. sa. 431; dha. sa. aṭṭha. 431), yevāpanako manasikāroyevāti pañca. Sotaghānajivhākāyaviññāṇasampayuttāpi eteyeva. Ubhayavipākamanodhātuyā ete ceva vitakkavicārādhimokkhā cāti aṭṭha, tathā tividhāyapi ahetukamanoviññāṇadhātuyā. Yā panettha somanassasahagatā, tāya saddhiṃ pīti adhikā hotīti veditabbā.

在无记中,首先果报无记依无因有因之别而为二种。其中与无因果报识相应的是无因。在那里,首先与善不善果报眼识相应的,以自相而来的有触、思、命根、心住四法,排除作意非法品,共五。与耳识、鼻识、舌识、身识相应的也是这些。在二种果报意界,这些以及寻、伺、胜解共八;在三种无因意识界也如此。然而应知,在此与喜俱的,与那一起喜是额外的。

Sahetukavipākaviññāṇasampayuttā pana sahetukā. Tesu aṭṭhakāmāvacaravipākasampayuttā tāva aṭṭhahi kāmāvacarakusalehi sampayuttasaṅkhārasadisāyeva. Yā pana tā aniyatesu karuṇāmuditā, tā sattārammaṇattā vipākesu na santi. Ekantaparittārammaṇā hi kāmāvacaravipākā. Na kevalañca karuṇāmuditā, viratiyopi vipākesu na santi. ‘‘Pañca sikkhāpadā kusalāyevā’’ti hi vuttaṃ.

然而与有因果报识相应的是有因。其中首先与八欲界果报相应的,与八欲界善相应行相似。然而在不定中的悲与喜,由于以有情为所缘,在果报中不存在。因为欲界果报完全是小所缘。不仅悲与喜,离也在果报中不存在。因为说「五学处唯是善」。

Rūpāvacarārūpāvacaralokuttaravipākaviññāṇasampayuttā pana tesaṃ kusalaviññāṇasampayuttasaṅkhārehi sadisā eva.

然而与色界、无色界、出世间果报识相应的,与那些善识相应行相似。

§492

Kiriyābyākatāpi ahetukasahetukabhedato duvidhā. Tesu ahetukakiriyaviññāṇasampayuttā ahetukā. Te ca kusalavipākamanodhātuahetukamanoviññāṇadhātudvayayuttehi samānā. Manoviññāṇadhātudvaye pana vīriyaṃ adhikaṃ. Vīriyasabbhāvato balappatto samādhi hoti. Ayamettha viseso.

唯作无记也依无因有因之别而为二种。其中与无因唯作识相应的是无因。它们与善果报意界、无因意识界二者相应的相同。然而在意识界二者中,精进是额外的。由于精进的存在,定达到强力。这是此中的差别。

Sahetukakiriyaviññāṇasampayuttā pana sahetukā. Tesu aṭṭhakāmāvacarakiriyaviññāṇasampayuttā tāva ṭhapetvā viratiyo aṭṭhahi kāmāvacarakusalehi sampayuttasaṅkhārasadisā. Rūpāvacarārūpāvacarakiriyasampayuttā pana sabbākārenapi tesaṃ kusalaviññāṇasampayuttasadisāyevāti evaṃ abyākatāpi saṅkhārā veditabbāti.

然而与有因唯作识相应的是有因。其中首先与八欲界唯作识相应的,除了离之外,与八欲界善相应行相似。然而与色界、无色界唯作相应的,在一切方面也与那些善识相应相似。如此应知无记行。

Idaṃ saṅkhārakkhandhe vitthārakathāmukhaṃ. · 此为行蕴的详论之门

Idaṃ tāva abhidhamme padabhājanīyanayena khandhesu vitthārakathāmukhaṃ.

这是首先在阿毗达摩中,以词句分析法在诸蕴中的详说之门。

Atītādivibhāgakathā过去等分别论

§493

Bhagavatā pana –

然而,世尊说——

‘‘Yaṃkiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, tadekajjhaṃ abhisaṃyūhitvā abhisaṅkhipitvā ayaṃ vuccati rūpakkhandho. Yā kāci vedanā… yā kāci saññā… ye keci saṅkhārā… yaṃkiñci viññāṇaṃ atītānāgatapaccuppannaṃ…pe… abhisaṅkhipitvā ayaṃ vuccati viññāṇakkhandho’’ti (vibha. 2,26) –

「无论任何色,过去、未来、现在,内、外,粗、细,劣、胜,远、近,将那一切集合、归纳后,这称为色蕴。无论任何受……无论任何想……无论任何行……无论任何识,过去、未来、现在……(中略)……归纳后,这称为识蕴。」

Evaṃ khandhā vitthāritā.

如此,诸蕴已被详说。

Tattha ti anavasesapariyādānaṃ. nti atippasaṅganiyamanaṃ. Evaṃ padadvayenāpi rūpassa anavasesapariggaho kato hoti. Athassa atītādinā vibhāgaṃ ārabhati. Tañhi kiñci atītaṃ, kiñci anāgatādibhedanti. Esa nayo vedanādīsu.

其中,「任何」(yaṃkiñci)是无余遍取。「凡」(yā kāci)是限定不过度。如此,以这两个词也完成了对色的无余把握。然后以过去等开始分别论。因为那任何(色)有些是过去的,有些是未来等的区别。这是受等的方法。

§494

Tattha rūpaṃ tāva addhāsantatisamayakhaṇavasena catudhā atītaṃ nāma hoti. Tathā anāgatapaccuppannaṃ.

其中,首先色依时、相续、时节、刹那而成为四种过去。同样地,未来、现在。

Tattha tāva ekassa ekasmiṃ bhave paṭisandhito pubbe atītaṃ, cutito uddhaṃ anāgataṃ, ubhinnamantare paccuppannaṃ.

其中,首先对某一(有情)在某一有中,从结生以前是过去,从死亡以后是未来,两者之间是现在。

sabhāgaekautusamuṭṭhānaṃ ekāhārasamuṭṭhānañca pubbāpariyavasena vattamānampi paccuppannaṃ, tato pubbe visabhāgautuāhārasamuṭṭhānaṃ atītaṃ, pacchā anāgataṃ. Cittajaṃ ekavīthiekajavanaekasamāpattisamuṭṭhānaṃ paccuppannaṃ, tato pubbe atītaṃ, pacchā anāgataṃ. Kammasamuṭṭhānassa pāṭiyekkaṃ santativasena atītādibhedo natthi, tesaññeva pana utuāhāracittasamuṭṭhānānaṃ upatthambhakavasena tassa atītādibhāvo veditabbo.

相同种类、同一时节所生、同一食所生,依前后次第而转起的也是现在,在那之前不同种类的时节所生、食所生是过去,在那之后是未来。心生的,同一心路、同一速行、同一等至所生是现在,在那之前是过去,在那之后是未来。业生的,就各别相续而言没有过去等的区别,但应知它依支持那些时节所生、食所生、心所生的方式而有过去等的状态。

ekamuhuttapubbaṇhasāyanharattindivādīsu samayesu santānavasena pavattamānaṃ taṃ taṃ samayaṃ paccuppannaṃ nāma, tato pubbe atītaṃ, pacchā anāgataṃ.

在一须臾、上午、傍晚、夜晚、白天等时节中,依相续而转起的,在那个时节是现在,在那之前是过去,在那之后是未来。

uppādādikhaṇattayapariyāpannaṃ paccuppannaṃ, tato pubbe anāgataṃ, pacchā atītaṃ. Apica atikkantahetupaccayakiccaṃ atītaṃ, niṭṭhitahetukiccaṃ aniṭṭhitapaccayakiccaṃ paccuppannaṃ, ubhayakiccaṃ asampattaṃ anāgataṃ. Sakiccakkhaṇe vā paccuppannaṃ, tato pubbe anāgataṃ, pacchā atītaṃ. Ettha ca khaṇādikathāva nippariyāyā. Sesā sapariyāyā.

包摄于生等三刹那的是现在,在那之前是未来,在那之后是过去。再者,已超越因缘作用的是过去,已完成因的作用而未完成缘的作用的是现在,两种作用都未达到的是未来。或者在自作用刹那是现在,在那之前是未来,在那之后是过去。在此,刹那等的说法是无方便的。其余的是有方便的。

§495

Ajjhattabahiddhābhedo vuttanayo eva. Apica idha niyakajjhattampi ajjhattaṃ parapuggalikampi ca bahiddhāti veditabbaṃ. Oḷārikasukhumabhedo vuttanayova.

内外之分是已说的方法。再者,在此应知自己的内在也是内,属于他人的也是外。粗细之分是已说的方法。

§496

Hīnapaṇītabhedo duvidho pariyāyato nippariyāyato ca. Tattha akaniṭṭhānaṃ rūpato sudassīnaṃ rūpaṃ hīnaṃ. Tadeva sudassānaṃ rūpato paṇītaṃ. Evaṃ yāva narakasattānaṃ rūpaṃ, tāva pariyāyato hīnapaṇītatā veditabbā. Nippariyāyato pana yattha akusalavipākaṃ uppajjati, taṃ hīnaṃ. Yattha kusalavipākaṃ, taṃ paṇītaṃ.

劣胜之分有二种:方便的和无方便的。其中,从阿咖尼吒天的色来说,须达西天的色是劣的。那同样的色从须达萨天的色来说是胜的。如是直到地狱众生的色,应知方便的劣胜性。但无方便地,凡不善异熟生起之处,那是劣的。凡善异熟生起之处,那是胜的。

Dūre santiketi idampi vuttanayameva. Apica okāsatopettha upādāyupādāya dūrasantikatā veditabbā.

「远近」这也是已说的方法。再者,在此依场所,依取而取应知远近性。

§497

ti taṃ atītādīhi padehi visuṃ visuṃ niddiṭṭhaṃ rūpaṃ sabbaṃ ruppanalakkhaṇasaṅkhāte ekavidhabhāve paññāya rāsiṃ katvā rūpakkhandhoti vuccatīti ayamettha attho. Etena sabbampi rūpaṃ ruppanalakkhaṇe rāsibhāvūpagamanena rūpakkhandhoti dassitaṃ hoti. Na hi rūpato añño rūpakkhandho nāma atthi.

以那些过去等诸语分别论说明的一切色,以慧聚集于称为坏灭相的一种性中,被称为色蕴,这是此处的意义。以此显示了一切色通过趣入坏灭相的聚集性而成为色蕴。因为除了色之外,没有名为色蕴的其他东西。

§498

Yathā ca rūpaṃ, evaṃ vedanādayopi vedayitalakkhaṇādīsu rāsibhāvūpagamanena. Na hi vedanādīhi aññe vedanākkhandhādayo nāma atthi.

如色一样,受等也通过趣入受相等的聚集性。因为除了受等之外,没有名为受蕴等的其他东西。

Atītādivibhāge panettha santativasena khaṇādivasena ca vedanāya atītānāgatapaccuppannabhāvo veditabbo. Tattha ekavīthiekajavanaekasamāpattipariyāpannā ekavīthivisayasamāyogappavattā ca paccuppannā, tato pubbe atītā, pacchā anāgatā. khaṇattayapariyāpannā pubbantāparantamajjhattagatā sakiccañca kurumānā vedanā paccuppannā, tato pubbe atītā, pacchā anāgatā. Ajjhattabahiddhābhedo niyakajjhattavasena veditabbo.

但在过去等的区分中,在此应知依相续和依刹那等,受的过去未来现在性。其中,包摄于一心路一速行一等至,依一心路所缘结合而转起的是现在,在那之前是过去,在那之后是未来。包摄于三刹那,趣入前际后际中间,并正在作自己作用的受是现在,在那之前是过去,在那之后是未来。内外之分应依自己的内在而知。

§499

Oḷārikasukhumabhedo ‘‘akusalā vedanā oḷārikā, kusalābyākatā vedanā sukhumā’’tiādinā (vibha. 11) nayena vibhaṅge vuttena jātisabhāvapuggalalokiyalokuttaravasena veditabbo. tāva akusalā vedanā sāvajjakiriyahetuto, kilesasantāpabhāvato ca avūpasantavuttīti kusalavedanāya oḷārikā, sabyāpārato, saussāhato, savipākato, kilesasantāpabhāvato, sāvajjato ca vipākābyākatāya oḷārikā, savipākato, kilesasantāpabhāvato, sabyābajjhato, sāvajjato ca kiriyābyākatāya oḷārikā. Kusalābyākatā pana vuttavipariyāyato akusalāya sukhumā. Dvepi kusalākusalavedanā sabyāpārato, saussāhato, savipākato ca yathāyogaṃ duvidhāyapi abyākatāya oḷārikā , vuttavipariyāyena duvidhāpi abyākatā tāhi sukhumā. Evaṃ tāva jātivasena oḷārikasukhumatā veditabbā.

粗细之分应依「不善受是粗的,善无记受是细的」等在《分别论论》中所说的方法,依种类、自性、人、世间出世间而知。其中,不善受因为是有罪的作为因,因为是烦恼热恼的状态,因为是不寂静的行相,所以比善受粗;因为有烦恼,因为有努力,因为有果报,因为是烦恼热恼的状态,因为有罪,所以比果报无记粗;因为有果报,因为是烦恼热恼的状态,因为有恼害,因为有罪,所以比唯作无记粗。但善无记以所说的相反,比不善细。两种善不善受因为有烦恼,因为有努力,因为有果报,所以如其所应比二种无记粗,以所说的相反,二种无记比那些细。如是首先应知依种类的粗细性。

§500

pana dukkhā vedanā nirassādato, savipphārato, khobhakaraṇato, ubbejanīyato, abhibhavanato ca itarāhi dvīhi oḷārikā, itarā pana dve sātato, santato, paṇītato, manāpato, majjhattato ca yathāyogaṃ dukkhāya sukhumā. Ubho pana sukhadukkhā savipphārato, khobhakaraṇato, pākaṭato ca adukkhamasukhāya oḷārikā, sā vuttavipariyāyena tadubhayato sukhumā. Evaṃ sabhāvavasena oḷārikasukhumatā veditabbā.

然而,苦受由于无味、有扰乱、能扰动、能激动、能压倒,故比其余二者粗;其余二者则由于寂静、平静、微妙、可意、中舍,如其所应地比苦受细。而乐苦二者由于有扰乱、能扰动、明显,故比不苦不乐受粗;彼(不苦不乐受)以所说相反之理比彼二者细。如是应知依自性的粗细性。

§501

pana asamāpannassa vedanā nānārammaṇe vikkhittabhāvato samāpannassa vedanāya oḷārikā, vipariyāyena itarā sukhumā. Evaṃ puggalavasena oḷārikasukhumatā veditabbā.

然而,未入定者的受由于散乱于种种所缘,故比入定者的受粗;相反地,其余者细。如是应知依补特伽罗的粗细性。

pana sāsavā vedanā lokiyā, sā āsavuppattihetuto, oghaniyato, yoganiyato, ganthaniyato, nīvaraṇiyato, upādāniyato, saṃkilesikato, puthujjanasādhāraṇato ca anāsavāya oḷārikā. Sā vipariyāyena sāsavāya sukhumā. Evaṃ lokiyalokuttaravasena oḷārikasukhumatā veditabbā.

然而,有漏受是世间的,彼由于是诸漏生起之因、是暴流所系、是轭所系、是结所系、是盖所系、是取所系、是杂染性、是凡夫所共,故比无漏受粗。彼以相反之理比有漏受细。如是应知依世间出世间的粗细性。

§502

Tattha jātiādivasena sambhedo pariharitabbo. Akusalavipākakaāyaviññāṇasampayuttā hi vedanā jātivasena abyākatattā sukhumāpi samānā sabhāvādivasena oḷārikā hoti. Vuttañhetaṃ ‘‘abyākatā vedanā sukhumā. Dukkhā vedanā oḷārikā. Samāpannassa vedanā sukhumā. Asamāpannassa vedanā oḷārikā. Sāsavā vedanā oḷārikā. Anāsavā vedanā sukhumā’’ti (vibha. 11). Yathā ca dukkhā vedanā, evaṃ sukhādayopi jātivasena oḷārikā sabhāvādivasena sukhumā honti. Tasmā yathā jātiādivasena sambhedo na hoti, tathā vedanānaṃ oḷārikasukhumatā veditabbā. Seyyathidaṃ – abyākatā jātivasena kusalākusalāhi sukhumā. Tattha katamā abyākatā? Kiṃ dukkhā? Kiṃ sukhā? Kiṃ samāpannassa? Kiṃ asamāpannassa? Kiṃ sāsavā ? Kiṃ anāsavāti? Evaṃ sabhāvādibhedo na parāmasitabbo. Esa nayo sabbattha.

于此,应避免依生等的混淆。因为与不善异熟身识相应的受,虽然依生是无记故为细,但依自性等则为粗。此已如是说:「无记受是细。苦受是粗。入定者的受是细。未入定者的受是粗。有漏受是粗。无漏受是细。」如苦受,如是乐等亦依生为粗,依自性等为细。因此,如依生等无混淆,如是应知诸受的粗细性。即:无记依生比善不善细。于此,何者是无记?是苦?是乐?是入定者的?是未入定者的?是有漏?是无漏?如是不应执取自性等之分别论。此理于一切处皆然。

Apica taṃ taṃ vā pana vedanaṃ upādāyupādāya vedanā oḷārikasukhumā daṭṭhabbāti vacanato akusalādīsupi lobhasahagatāya dosasahagatā vedanā aggi viya attano nissayadahanato oḷārikā, lobhasahagatā sukhumā. Dosasahagatāpi niyatā oḷārikā, aniyatā sukhumā. Niyatāpi kappaṭṭhitikā oḷārikā, itarā sukhumā. Kappaṭṭhitikāsupi asaṅkhārikā oḷārikā, itarā sukhumā. Lobhasahagatā pana diṭṭhisampayuttā oḷārikā, itarā sukhumā. Sāpi niyatā kappaṭṭhitikā asaṅkhārikā oḷārikā, itarā sukhumā. Avisesena ca akusalā bahuvipākā oḷārikā, appavipākā sukhumā. Kusalā pana appavipākā oḷārikā, bahuvipākā sukhumā.

再者,由于「依此依彼受,诸受应见为粗细」之语,于诸不善等中,与嗔相应的受比与贪相应的受粗,因如火般焚烧自己的所依;与贪相应的受细。与嗔相应的受中,决定的粗,不决定的细。决定的中,住劫的粗,其余的细。住劫的中,无行的粗,其余的细。然而与贪相应的受中,与见相应的粗,其余的细。彼亦决定的、住劫的、无行的粗,其余的细。无差别地,不善的多异熟的粗,少异熟的细。然而善的少异熟的粗,多异熟的细。

Apica kāmāvacarakusalā oḷārikā. Rūpāvacarā sukhumā. Tato arūpāvacarā. Tato lokuttarā. Kāmāvacarā dānamayā oḷārikā. Sīlamayā sukhumā. Tato bhāvanāmayā. Bhāvanāmayāpi duhetukā oḷārikā. Tihetukā sukhumā. Tihetukāpi sasaṅkhārikā oḷārikā. Asaṅkhārikā sukhumā. Rūpāvacarā ca paṭhamajjhānikā oḷārikā…pe… pañcamajjhānikā sukhumā. Arūpāvacarā ca ākāsānañcāyatanasampayuttā oḷārikā…pe… nevasaññānāsaññāyatanasampayuttā sukhumāva. Lokuttarā ca sotāpattimaggasampayuttā oḷārikā…pe… arahattamaggasampayuttā sukhumāva. Esa nayo taṃ taṃ bhūmivipākakiriyavedanāsu ca dukkhādiasamāpannādisāsavādivasena vuttavedanāsu ca.

再者,欲界善粗。色界善细。比彼,无色界善更细。比彼,出世间善更细。欲界善中,布施所成粗。持戒所成细。比彼,修习所成更细。修习所成中,二因的粗。三因的细。三因的中,有行的粗。无行的细。色界善中,初禅的粗……第五禅的细。无色界善中,与空无边处相应的粗……与非想非非想处相应的最细。出世间善中,与须陀洹道相应的粗……与阿拉汉道相应的最细。此理于彼彼地的异熟、唯作受中,以及依苦等、未入定等、有漏等所说的诸受中亦然。

Okāsavasena cāpi niraye dukkhā oḷārikā. Tiracchānayoniyaṃ sukhumā…pe… paranimmitavasavattīsu sukhumāva. Yathā ca dukkhā, evaṃ sukhāpi sabbattha yathānurūpaṃ yojetabbā. Vatthuvasena cāpi hīnavatthukā yā kāci vedanā oḷārikā, paṇītavatthukā sukhumā.

依处所,地狱中的苦受粗。畜生趣中的细……他化自在天中的最细。如苦受,如是乐受亦应于一切处如其所应地配合。依所依,任何劣所依的受粗,胜所依的受细。

Hīnapaṇītabhede yā oḷārikā, sā hīnā. Yā ca sukhumā, sā paṇītāti daṭṭhabbā.

于劣胜之分别论中,凡粗者,彼是劣;凡细者,彼是胜,应如是见。

§503

Dūrapadaṃ pana ‘‘akusalā vedanā kusalābyākatāhi vedanāhi dūre’’. Santikepadaṃ ‘‘akusalā vedanā akusalāya vedanāya santike’’tiādinā nayena vibhaṅge vibhattaṃ. Tasmā akusalā vedanā visabhāgato, asaṃsaṭṭhato, asarikkhato ca kusalābyākatāhi dūre, tathā kusalābyākatā akusalāya. Esa nayo sabbavāresu. Akusalā pana vedanā sabhāgato, sarikkhato ca akusalāya santiketi. Idaṃ vedanākkhandhassa atītādivibhāge vitthārakathāmukhaṃ. Taṃtaṃvedanāsampayuttānaṃ pana saññādīnampi evameva veditabbaṃ.

然而「远」句是「不善受与善、无记受远离」。「近」句在《分别论论》中以「不善受与不善受接近」等方式分别论。因此,不善受从异类、不相应、不相似而与善、无记远离,同样地,善、无记与不善远离。此理在一切处皆然。然而不善受从同类、相似而与不善接近。这是受蕴的过去等分别论的详说之门。对于与彼彼受相应的想等,也应如此了知。

Kamādivinicchayakathā业等抉择论

§504

Evaṃ viditvā ca puna etesveva –

如此了知后,再于此等——

Khandhesu ñāṇabhedatthaṃ, kamatotha visesato;

为了诸蕴的智之差别义,从次第及从特殊性;

Anūnādhikato ceva, upamāto tatheva ca.

从不减不增,以及从譬喻;

Daṭṭhabbato dvidhā evaṃ, passantassatthasiddhito;

从应见如此二种,对见者从义之成就;

Vinicchayanayo sammā, viññātabbo vibhāvinā.

决择之理应被修习者正确地了知。

Tattha ti idha uppattikkamo, pahānakkamo, paṭipattikkamo, bhūmikkamo, desanākkamoti bahuvidho kamo.

其中,此处有多种次第:生起次第、舍断次第、道次第、地次第、说示次第。

Tattha ‘‘paṭhamaṃ kalalaṃ hoti, kalalā hoti abbuda’’nti (saṃ. ni. 1.235) evamādi uppattikkamo. ‘‘Dassanena pahātabbā dhammā, bhāvanāya pahātabbā dhammā’’ti (dha. sa. tikamātikā 8) evamādi pahānakkamo. ‘‘Sīlavisuddhi, cittavisuddhī’’ti (ma. ni. 1.259; paṭi. ma. 3.41) evamādi paṭipattikkamo. ‘‘Kāmāvacarā, rūpāvacarā’’ti (dha. sa. 987) evamādi bhūmikkamo. ‘‘Cattāro satipaṭṭhānā, cattāro sammappadhānā’’ti (dī. ni. 3.145) vā, ‘‘dānakathaṃ, sīlakatha’’nti (dī. ni. 1.298) vā evamādi desanākkamo. Tesu idha uppattikkamo tāva na yujjati, kalalādīnaṃ viya khandhānaṃ pubbāpariyavavatthānena anuppattito. Na pahānakkamo, kusalābyākatānaṃ appahātabbato. Napaṭipattikkamo, akusalānaṃ appaṭipajjanīyato. Na bhūmikkamo, vedanādīnaṃ catubhūmipariyāpannattā. Desanākkamo pana yujjati.

其中,「最初有羯罗蓝,从羯罗蓝有頞部陀」等,这是生起次第。「应以见舍断之法,应以修习舍断之法」等,这是舍断次第。「戒清净、心清净」等,这是道次第。「欲界、色界」等,这是地次第。「须跋、四正勤」,或「布施之说、持戒之说」等,这是说示次第。其中,此处首先生起次第不适合,因为诸蕴不像羯罗蓝等那样以前后次第生起。舍断次第不适合,因为善、无记不应舍断。道次第不适合,因为不善不应修习。地次第不适合,因为受等摄属于四地。然而说示次第适合。

Abhedena hi pañcasu khandhesu attagāhapatitaṃ veneyyajanaṃ samūhaghanavinibbhogadassanena attagāhato mocetukāmo bhagavā hitakāmo tassa tassa janassa sukhagahaṇatthaṃ cakkhuādīnampi visayabhūtaṃ oḷārikaṃ paṭhamaṃ rūpakkhandhaṃ desesi. Tato iṭṭhāniṭṭharūpasaṃvedanikaṃ vedanaṃ. ‘‘Yaṃ vedayati, taṃ sañjānātī’’ti evaṃ vedanāvisayassa ākāragāhikaṃ saññaṃ. Saññāvasena abhisaṅkhārake saṅkhāre. Tesaṃ vedanādīnaṃ nissayaṃ adhipatibhūtañca nesaṃ viññāṇanti evaṃ tāva kamato vinicchayanayo viññātabbo.

因为对于五蕴不分别论,世尊欲令执取我见而堕落的所调伏众生,以聚集、密集、分别论之见,从我执中解脱,为了那些众生的利益,为了摄取安乐,首先教导作为眼等之对象的粗显的色蕴。其次是感受可意与不可意色的受。「凡感受者,即想知」,如是想是取受之对象的行相。依想而造作的行。作为那些受等的依止处,且是它们的增上主的识,如是首先应知以次第方式的分别论法。

§505

ti khandhānañca upādānakkhandhānañca visesato. Ko pana nesaṃ viseso, khandhā tāva avisesato vuttā. Upādānakkhandhā sāsavaupādāniyabhāvena visesetvā. Yathāha –

关于蕴与取蕴的差别。然而它们有何差别?蕴是无差别地说的。取蕴是以有漏、可取的状态而特别说的。如所说——

‘‘Pañca ceva vo, bhikkhave, khandhe desessāmi pañcupādānakkhandhe ca, taṃ suṇātha. Katame ca, bhikkhave, pañcakkhandhā, yaṃkiñci, bhikkhave, rūpaṃ atītānāgatapaccuppannaṃ…pe… santike vā, ayaṃ vuccati, bhikkhave, rūpakkhandho. Yā kāci vedanā…pe… yaṃkiñci viññāṇaṃ…pe… santike vā, ayaṃ vuccati, bhikkhave, viññāṇakkhandho. Ime vuccanti, bhikkhave, pañcakkhandhā. Katame ca, bhikkhave, pañcupādānakkhandhā. Yaṃkiñci, bhikkhave, rūpaṃ…pe… santike vā sāsavaṃ upādāniyaṃ, ayaṃ vuccati, bhikkhave, rūpupādānakkhandho. Yā kāci vedanā…pe… yaṃkiñci viññāṇaṃ…pe… santike vā sāsavaṃ upādāniyaṃ, ayaṃ vuccati, bhikkhave, viññāṇupādānakkhandho. Ime vuccanti, bhikkhave, pañcupādānakkhandhā’’ti (saṃ. ni. 3.48).

「诸比库,我将为你们教导五蕴与五取蕴,你们听此。诸比库,什么是五蕴?诸比库,凡任何色,过去、未来、现在……乃至……远或近,诸比库,这称为色蕴。凡任何受……乃至……凡任何识……乃至……远或近,诸比库,这称为识蕴。诸比库,这些称为五蕴。诸比库,什么是五取蕴?诸比库,凡任何色……乃至……远或近,有漏、可取的,诸比库,这称为色取蕴。凡任何受……乃至……凡任何识……乃至……远或近,有漏、可取的,诸比库,这称为识取蕴。诸比库,这些称为五取蕴。」

Ettha ca yathā vedanādayo anāsavāpi atthi, na evaṃ rūpaṃ. Yasmā panassa rāsaṭṭhena khandhabhāvo yujjati, tasmā khandhesu vuttaṃ. Yasmā rāsaṭṭhena ca sāsavaṭṭhena ca upādānakkhandhabhāvo yujjati, tasmā upādānakkhandhesu vuttaṃ. Vedanādayo pana anāsavāva khandhesu vuttā. Sāsavā upādānakkhandhesu. ti cettha upādānagocarā khandhā upādānakkhandhāti evamattho daṭṭhabbo. Idha pana sabbepete ekajjhaṃ katvā khandhāti adhippetā.

在此,如受等也有无漏的,色则不如是。但因为以聚集义而蕴的状态适合,所以在诸蕴中说。因为以聚集义与有漏义而取蕴的状态适合,所以在诸取蕴中说。然而受等,无漏的在诸蕴中说。有漏的在诸取蕴中。在此「取蕴」应见此义:作为取之对象的诸蕴为取蕴。但在此,将这一切合为一起而意指为「蕴」。

§506

ti kasmā pana bhagavatā pañceva khandhā vuttā anūnā anadhikāti. Sabbasaṅkhatasabhāgekasaṅgahato attattaniyagāhavatthussa etaparamato aññesañca tadavarodhato. Anekappabhedesu hi saṅkhatadhammesu sabhāgavasena saṅgayhamānesu rūpampi rūpasabhāgekasaṅgahavasena eko khandho hoti. Vedanā vedanāsabhāgekasaṅgahavasena eko khandho hoti. Esa nayo saññādīsu. Tasmā sabbasaṅkhatasabhāgekasaṅgahato pañceva vuttā. Etaparamañcetaṃ attattaniyagāhavatthu yadidaṃ rūpādayo pañca. Vuttañhetaṃ ‘‘rūpe kho, bhikkhave, sati rūpaṃ upādāya rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati ‘etaṃ mama, esohamasmi, eso me attā’ti. Vedanāya, saññāya, saṅkhāresu, viññāṇe sati viññāṇaṃ upādāya viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati ‘etaṃ mama, esohamasmi, eso me attā’’ti (saṃ. ni. 3.207). Tasmā attattaniyagāhavatthussa etaparamatopi pañceva vuttā. Yepi caññe sīlādayo pañca dhammakkhandhā vuttā, tepi saṅkhārakkhandhe pariyāpannattā ettheva avarodhaṃ gacchanti. Tasmā aññesaṃ tadavarodhatopi pañceva vuttāti evaṃ anūnādhikato vinicchayanayo viññātabbo.

然而为何世尊只说五蕴,不多不少?因为一切有为法的相似法的单一摄集,因为我与我所执取之处的这是最高,因为其他诸法包摄于此。在有种种分别论的有为法中,以相似法而摄集时,色也以色相似法的单一摄集而成为一蕴。受以受相似法的单一摄集而成为一蕴。此法则于想等。因此,以一切有为法的相似法的单一摄集,只说五。这是我与我所执取之处的最高,即这色等五。因为已说:「诸比库,有色时,缘色、执著色,如是见生起:『这是我的,这是我,这是我的我。』有受时、有想时、有诸行时、有识时,缘识、执著识,如是见生起:『这是我的,这是我,这是我的我。』」因此,因为我与我所执取之处的这是最高,也只说五。即使其他所说的戒等五法蕴,它们也包摄于行蕴中,在此处得到包摄。因此,因为其他诸法包摄于此,也只说五,如是应知不多不少的分别论法。

§507

ti ettha hi gilānasālupamo rūpupādānakkhandho, gilānupamassa viññāṇupādānakkhandhassa vatthudvārārammaṇavasena nivāsaṭṭhānato. Gelaññupamo vedanupādānakkhandho, ābādhakattā. Gelaññasamuṭṭhānupamo saññupādānakkhandho, kāmasaññādivasena rāgādisampayuttavedanāsabbhāvā. Asappāyasevanupamo saṅkhārupādānakkhandho, vedanāgelaññassa nidānattā. ‘‘Vedanaṃ vedanatthāya abhisaṅkharontī’’ti (saṃ. ni. 3.79) hi vuttaṃ. Tathā ‘‘akusalassa kammassa katattā upacitattā vipākaṃ kāyaviññāṇaṃ uppannaṃ hoti dukkhasahagata’’nti (dha. sa. 556). Gilānupamo viññāṇupādānakkhandho, vedanāgelaññena aparimuttattā. Apica cārakakāraṇaaparādhakāraṇakārakaaparādhikupamā ete bhājanabhojanabyañjanaparivesakabhuñjakūpamā cāti evaṃ upamāto vinicchayanayo viññātabbo.

在此,色取蕴譬如病房,因为是作为病人譬喻的识取蕴的住处,以所依、门、所缘之义。受取蕴譬如疾病,因为是恼害者。想取蕴譬如疾病之因,因为以欲想等而与贪等相应受共生。行取蕴譬如服用不适当之物,因为是受之疾病的因。因为已说:「为了感受受而造作。」同样「因为不善业的已作、已积集,果报身识生起,与苦俱行。」识取蕴譬如病人,因为不离受之疾病。又,这些譬如行者、行因、犯罪者、犯罪因、行犯罪者,也譬如器皿、食物、调味品、侍者、食者,如是应知以譬喻的分别论法。

§508

ti saṅkhepato vitthārato cāti evaṃ dvidhā daṭṭhabbatopettha vinicchayanayo viññātabbo. hi pañcupādānakkhandhā āsīvisūpame (saṃ. ni. 4.238) vuttanayena ukkhittāsikapaccatthikato, bhārasuttavasena (saṃ. ni. 3.22) bhārato, khajjanīyapariyāyavasena (saṃ. ni. 3.79) khādakato, yamakasuttavasena (saṃ. ni. 3.85) aniccadukkhānattasaṅkhatavadhakato daṭṭhabbā. panettha pheṇapiṇḍo viya rūpaṃ daṭṭhabbaṃ, parimaddanāsahanato. Udakapubbuḷaṃ viya vedanā, muhuttaramaṇīyato. Marīcikā viya saññā, vippalambhanato. Kadalikkhandho viya saṅkhārā, asārakato. Māyā viya viññāṇaṃ, vañcakato. Visesato ca suḷārampi ajjhattikaṃ rūpaṃ asubhanti daṭṭhabbaṃ. Vedanā tīhi dukkhatāhi avinimuttato dukkhāti. Saññāsaṅkhārā avidheyyato anattāti. Viññāṇaṃ udayabbayadhammato aniccanti daṭṭhabbaṃ.

应以总说与广说二种方式见,在此应知分别论法。总说:五取蕴应以「蛇譬喻」中所说的方式,以举剑之敌的状态;以「重担经」的方式,以重担的状态;以「所食之教」的方式,以食者的状态;以「双经」的方式,以无常、苦、无我、有为、杀害者的状态而见。广说:在此,色应如泡沫团而见,因为不堪压迫。受如水泡,因为须臾可喜。想如阳焰,因为欺诳。诸行如芭蕉树干,因为无实。识如幻,因为欺骗。特别地,即使粗显的内色也应见为须跋。受因为不离三种苦性而为苦。想与行因为不可控制而为无我。识因为有生灭法而应见为无常。

§509

ti evañca saṅkhepavitthāravasena dvidhā passato yā atthasiddhi hoti, tatopi vinicchayanayo viññātabbo. Seyyathidaṃ – saṅkhepato tāva pañcupādānakkhandhe ukkhittāsikapaccatthikādibhāvena passanto khandhehi na vihaññati. Vitthārato pana rūpādīni pheṇapiṇḍādisadisabhāvena passanto na asāresu sāradassī hoti.

如是以总说与广说的方式二种见者所得的义成就,由此也应知分别论法。即:总说,见五取蕴为举剑之敌等的状态者,不被诸蕴所恼害。广说,见色等为如泡沫团等的状态者,不于无实中见实。

Visesato ca passanto kabaḷīkārāhāraṃ parijānāti, asubhe subhanti vipallāsaṃ pajahati. Kāmoghaṃ uttarati, kāmayogena visaṃyujjati, kāmāsavena anāsavo hoti, abhijjhākāyaganthaṃ bhindati, kāmupādānaṃ na upādiyati.

特别地,见者遍知段食,舍断「于须跋中为净」之颠倒。他超越欲流,从欲轭解脱,于欲漏成为无漏者,断除贪身缚,不执取欲取。

passanto phassāhāraṃ parijānāti, dukkhe sukhanti vipallāsaṃ pajahati, bhavoghaṃ uttarati, bhavayogena visaṃyujjati, bhavāsavena anāsavo hoti, byāpādakāyaganthaṃ bhindati, sīlabbatupādānaṃ na upādiyati.

见者遍知触食,舍断「于苦中为乐」之颠倒,超越有流,从有轭解脱,于有漏成为无漏者,断除嗔恨身缚,不执取戒禁取。

passanto manosañcetanāhāraṃ parijānāti, anattani attāti vipallāsaṃ pajahati, diṭṭhoghaṃ uttarati, diṭṭhiyogena visaṃyujjati, diṭṭhāsavena anāsavo hoti. Idaṃsaccābhinivesakāyaganthaṃ bhindati, attavādupādānaṃ na upādiyati.

见者遍知意思食,舍断「于无我中为我」之颠倒,超越见流,从见轭解脱,于见漏成为无漏者,断除「此实执取」身缚,不执取我论取。

passanto viññāṇāhāraṃ parijānāti, anicce niccanti vipallāsaṃ pajahati, avijjoghaṃ uttarati, avijjāyogena visaṃyujjati, avijjāsavena anāsavo hoti, sīlabbataparāmāsakāyaganthaṃ bhindati, diṭṭhupādānaṃ na upādiyati.

见者遍知识食,舍断「于无常中为常」之颠倒,超越无明流,从无明轭解脱,于无明漏成为无漏者,断除戒禁取执身缚,不执取见取。

Evaṃ mahānisaṃsaṃ, vadhakādivasena dassanaṃ yasmā;

如是,因为以杀戮者等方式见有大利益;

Tasmā khandhe dhīro, vadhakādivasena passeyyāti.

因此,智者应以杀戮者等方式见诸蕴。

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